B.A. Sanskrit

UNIVERSITY OF CALICUT

(Abstract)

UG Programme - under - Choice Based Credit Semester System – Sanskrit – scheme and syllabus – Implemented with effect from 2009 admission – approved - orders issued. --------------------------------------------------------------------------------------

GENERAL AND ACADEMIC BRANCH – I ‘B’ SECTION

No.GAI/B2/2142/06 Dated, Calicut University. P.O., 25.06.2009. -------------------------------------------------------------------------------------- Read: 1. U.O.No.GAI/J2/3601/08 Vol.II dated 19-06-2009.

2. Minutes of the meeting of the Board of Studies in Sanskrit held on 24-01-2009 and 20-04-2009. 3. Minutes of the meeting of the Faculty of Language and Literature held on 06-05-2009 item II 4. 4. Minutes of the meeting of the Academic Council held on 14-05-2009 item II – H4.

O R D E R

1. Choice based Credit Semester System and Grading have been introduced in the UG Curriculum in affiliated colleges of the University with effect from 2009 admission onwards and regulation for the same implemented as per the Order cited first above.

2. The meeting of the Board of Studies in Sanskrit (UG) at its meeting held on 24-01-2009 and 20-04-2009 prepared and approved the syllabus under Choice based Credit Semester System for Sanskrit vide paper read 2nd above. The minutes of the meetings of the Board of Studies were approved by the meetings of Faculty of Language and Literature and Academic Council vide papers read 3rd and 4th above.

3. Sanction has therefore been accorded for implementing the scheme and syllabus for UG Sanskrit programme under (CCSS) in the affiliated colleges of the University with effect from 2009 admission onwards.

Orders are issued accordingly.

The Syllabus is appended herewith.

Sd/-

DEPUTY REGISTRAR (G&A-I) For REGISTRAR.

To The Principals of all Arts & Science Colleges.

Copy to: CE/Ex Section/PG DR/AR BA Branch/GA I ‘F” Section/System administrator with a request to upload the syllabus in University website/Library/EG Section/ SF/DF/FC.

Forwarded/By Order

SECTION OFFICER.

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UNIVERSITY OF CALICUT

B.A DEGREE PROGRAMME SANSKRITCHOICE BASED CREDIT & SEMESTER SYSTEM

SYLLABUS2009 ADMISSIONS

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PREFACE

The Under Graduate courses under Calicut University are being restructured from2009 admission onwards as part of the direction of Kerala Higher Education Council inthis regard. The UG programme is changing form the existing pattern to Choice BasedCredit & Semester System (CCSS). The ongoing revision of the syllabus of the programmeis in tune with the changes that occur all over the world in the higher education region.The direction of the Keralal Higher Education Council in this regard is in conformity withthe National Education Policy envisaged by University Grants Commission. The revisedsyllabi in Sanskrit will be in the CUCCSSUG2009 pattern. The new syllabus includesfour types of courses as Common course, Core course, Open course & Complementarycourse.

The study of Sanskrit under the revised syllabi enables the students proper motiva-tion in the pursuit of knowledge and understanding of Indian culture and civilisation. It isaimed to improve the comprehensive skill, communicative skill, the skill of creative writ-ing and language proficiency. More over the student is aimed at enjoying the literarycreations in a proper and good way.

A large number of teachers of various affiliated colleges and Scholars have con-tributed much in the revision of the syllabi in Sanskrit with valuable suggestions and direc-tions to make this venture a success. We the Board of Studies in Sanskrit (UG) extendour heart felt thanks to all the participants and Scholars for the support and suggestionsrendered in this regard.

Chairman and MembersBoards of Studies Sanskrit UG

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LIST OF RESTRUCTURED COURSESCOMMON COURSE

BA/B.Sc. Degree programme

Sl.No. Course Code Title

1. SK 1 A 07 (01) Kavya literature And Applied grammar

2. SK 2 A 08 (01) Prose & Applied Grammar

3. SK 3 A 09 (01) Drama and Alankara

4. SK 4 A 10 (01) History of Sanskrit Literature, Kerala Culture & Translation

B.Com Degree programme

1. SK 1 A 07 (02) Management and Indian Heritage, Subhasithas & Grammar

2. SK 2 A 09 (02) Prachinavanijya & Translation

B. Sc. Degree programme (In alternate pattern)

1. SK 1 A 07 (03) Ancient science, Subhasithas & Grammar

2. SK 2 A 09 (03) Drama & Translation

Core Course

1. SK 1 B 01 Mahakavya And Laghu Vyakaranam

2. SK 2 B 02 Gadyakavya & Khandakavya

3. SK 3 B 03 Methodology of Sanskrit learning

4. SK 3 B 04 Nataka & Champu

5. SK 4 B 05 Mahakavya, Alankara, And Vritta

6. SK 4 B 06 Natyasiddhantha

7. SK 5 B 07 Veda, Smrthi & Upanishad

8. SK 5 B 08 Vyakarana & Nyaya

9. SK 5 B 09 Bhagavatgita & Arthasastra

10. SK 5 B 10 General Informatics

11. SK 6 B 11 Alankara Sastra - I

12. SK 6 B 12 Alankara Sastra - II

13. SK 6 B 13 Sankhya & Vedanta

14. SK 6 B 14 Culture and Environmental Science in Sanskrit

15. SK 6 B 15 (E 01) Malayalam Writers on Sanskrit

16. SK 6 B 15 (E 02) Sanskrit Theatre of Kerala

17. SK 6 B 15 (E 03) Kavisiksha

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COMPLEMENTARY COURSE

1. SK 1 C 01 (01) Functional Sanskrit

2. SK 1 C 02 (01) History of Sanskrit Literature - Vedic

3. SK 2 C 03 (01) Technical Literature in sanskrit

4. SK 2 C 04 (01) Contribution of Kerala to Sanskrit Literature

5. SK 3 C 05 (01) Linguistics - 1

6. SK 3 C 06 (01) Indian Philosophy - I - Vedic Schools

7. SK 4 C 07 (01) Linguistics - II

8. SK 4 C 08 (01) Indian Philosophy II - Non Vedic Schools

BA MALAYALAM DEGREE PROGRAMME

1. SK 1 C 01 (02) Prose, Subhashita, Grammar & Translation

2. SK 2 C 02 (02) Poetry, Grammar & Translation

3. SK 3 C 03 (02) Kerala Contribution to Sanskrit

4. SK 4 C 04 (02) Drama & Kerala Sanskrit theatre

OPEN COURSE

1. SK 5 D 01 Management principles in Sanskrit

2. SK 5 D 02 Ancient Indian Law

3. SK 5 D 03 Scientific Literature in Sanskrit with special reference to Kerala.

COURSE WORK / PROJECT

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SANSKRIT B.A DEGREE PROGRAMME

Common Course I 5 4 3 25% 75% English -Common Course II 4 4 3 Ebglish -Common Course 07 4 4 3 Kavya literature and applied Grammar SK 1 A 07 (01)

1 Core Course I 6 4 3 20 Mahakavya and laghu vyakaranam SK 1 B 01Complementary Course 01 3 2 3 Functional Sanskrit SK I C 01 (01)Complementary Course 02 3 2 3 History of Sanskrit Literature - Vedic SK 1 C 02 (01)Common Course III 5 4 3 English -Common Couse IV 4 4 3 English -Common Course 08 4 4 3 Prose & applied Grammar SK 2 A 08 (01)

2 Core Course II 6 4 3 20 Gadhya kavya and Khandakavya SK 2 B 02Complementary Course 03 3 2 3 Technical Literature in Sanskrit SK 2 C 03 (01)Complementary Course 04 3 2 3 Contribution of Kerala to Sanskrit Literature SK 2 C 04 (01)Common Course V 5 4 EnglishCommon Course 09 5 4 Drama and Alankara SK 3 A 09 (01)Core Course III 5 4 Methodology of Sanskrit learning SK 3 B 03

3 Core Course Iv 4 4 20 Nataka and Champu SK 3 B 04Complementary Course 05 3 2 Lingustics - I SK 3 C 05 (01)Complementary Course 06 3 2 Indian Philosophy I - Vedic Schools SK 3 C 06 (01)Common Course VI 5 4 3 English -Common Course 10 5 4 History of Sanskrit Literature, Kerala SK 4 A 10 (01)

Culture and Translation4 Core Course V 4 4 20 Mahakavya Alankara and Vritta SK 4 B 05

Core Course VI 5 4 Natyasiddhantha SK 4 B 06Complementary Course 07 3 2 Lingustics II SK 4 C 07 (01)Complementary Course 08 3 2 Indian PhilosophyII - Non Vedic schools SK 4 C 08 (01)Core Course VII 5 4 Veda smrthi and Upanishad SK 5 B 07Core Course VIII 5 4 Vyakarana and Nyaya SK 5 B 08

5 Core Course IX 5 4 18 Bhagavatgita and Arthasastra SK 5 B 09Core Course X 5 4 General Informatics SK 5 B 10Open Course 3 2 Management principles in Sanskrit SK 5 D 01

Ancient Indian Law SK 5 D 02Scientific Literature in Sanskrit withspecial reference to Kerala SK 5 D 03

Course Work/ Project 2 x - -Work/ VisitCore Course XI 5 4 Alankara Sastra I SK 6 B 11Core Course XII 5 4 Alankara Sastra II SK 6 B 12

6 Core Course XIII 5 4 22 Sankhya and Vedanta SK 6 B 13Core Course XIV 5 4 Culture and Environmental Science in Sanskrit SK 6 B 14Core Course Elective 3 2 Malayalam writers on Sanskrit SK 6 B 15 (E 01)

Sanskrit theatre of Kerala SK 6 B 15 (E 02)Kavisiksha SK 6 B 15 (E 03)

Course Work/Project Work 2 4

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B.A DEGREE PROGRAMME MALAYALAMSe

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1 Complementary Course I 3 2 3 25% 75% Prose, Subhashita, Grammar & Translation SK 1 C 01 (02)

2 Complementary CourseII 3 2 3 25% 75% Poetry, Grammar and Translation SK 2 C 02 (02)

3 Complementary Course III 3 2 3 25% 75% Kerala Contribution to Sanskrit SK 3 C 03 (02)

4 Complementary Course IV 3 2 3 25% 75% Drama and Kerala Sanskrit theatre SK 4 C 04 (02)

B.Com DEGREE PROGRAMME1 Common Course 07 5 4 3 25% 75% Management and Indian Heritage, Subhashithas SK 1 A 07 (02)

& Grammar

2 Common Course 09 5 4 3 25% 75% PrachinaVanijya and Translation SK 2 A 09 (02)

B.Sc DEGREE PROGRAMME (In alternate pattern)1 Common Course 07 5 4 3 25% 75% Ancient Science, Subhashitas & Grammar SK 1 A 07 (03)

2 Common Course 09 5 4 3 25% 75% Drama and Translation SK 2 A 09 (03)

Note :-

1. Core Courses should be written in Sanskrit except III, X, XIV

2. Core Courses III, X, XIV may be answered either in Sanskrit or in English or in Malayalam.

3. Common Courses in Sanskrit may be answered either in Sanskrit or in English or in Malayalam.

4. Complementary Courses may be ansered either in Sanskrit or in English.

5. Open courses and Elective Courses may be answered either in Sanskrit or in English or in Malayalam.

6. Complementary Courses for B.A programme Malayalam may be answered either in Sanskrit or in English or inMalayalam.

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SEMESTER - I

Course Code Title Instructional hours Creditsper week

SK 1 A 07 (01) Kavya literature & Applied grammar 4 4

SK 1 A 07 (02) Management and Indian Heritage, Subhasithas 5 4& Grammar

SK 1 A 07 (030 Ancient science, Subhasithas & Grammar 5 4

SK 1 B 01 Mahakavya & Laghu Vyakaranam 6 4

SK 1 C 01 (01) Functional Sanskrit 3 2

SK 1 C 02 (01) History of Sanskrit Literature - Vedic 3 2

SK 1 C 01 (02) Prose, Subhashita, Grammar & Translation 3 2

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SK 1 A 07 (01)BA/B.Sc DEGREE PROGRAMME

SEMESTER I - COMMON COURSE - 07KAVYA LITERATURE AND APPLIED GRAMMAR

Texts : Raghuvamsa of Kalidasa - Canto V, Nitisataka of Bhartrhari Selected 20 versesCredits - 4 Instructional hours 72Aim of the Course

The Course aims at introducing Mahakavya literature and appreciation of the Mahakavya. It also aims atCultivating moral values among students through the study of Subhashitas. More over it aims to enable the studentto identify the basic gramatical features of Sankrit.Objectives of the Course

To impart general awareness of Sanskrit Mahakavya literature to students. To enable the student to enjoyand appreciate Mahavaya. To familiarise the student with similar contexts of other Kavyas. To enable the studentto understand the basic principles of grammar through the study of the Kavya.Module I - Origin and development of kavya lirerature.

a. Characteristics of Mahakavyas b. Panchamahakavyasc. Khandakavyas - erotic, devotional, and stray versesEssential readingA Short History of Sanskrit Liteature By T.K. Ramachandra Iyer.

Additional Reading1. Inidan Kavya literature - A.K. Warder 2. History of Sanskrit Literature. A.B. Keith3. History of classical Sanskrit Literature - M. Krishnamachariar.4. Samskrta Sahitya Caritram - Ed. By Dr. M.S. Menon & Dr. K. Kunjunni Raja. Published by

Kerala Sahitya Academy, Thrissur.Module II - Kalidasa Literature

a. Introduction of the poetic style of Kalidasa b. Other works of Kalidasac. Poetic excellence of Kalidasa

Essential readingRaghuvamsa of Kalidasa V Canto 1-30 verses

Additional Reading1. Translations of raghuvamsa 2. Manusmriti3. Arthasastra and other Dharmasastra works 4. Kalidasa - by Dr. C. Kunhan Raja

Module III - SubhasitasCharacteristics of Subhasitas, major authors

Essential readingBhrtrhari’s Nitisataka - Selected 20 verses (appended here with)

Additional Reading1. Subhasitasahasri 2. Yaksaprasna 3. Viduraniti 4. Subhashitaratnabhandagara

Module IV - Applied Grammar1. Split the Sandhi 2. Combine the Sandhi 3. Vigraha vakyas 4. Use in Sentences

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x…“ i…∂…i…EÚ®…¬ Selected verses1. ™……Δ S…xi…™…… ®… ∫…i…i…Δ ®… ™… ∫…… ¥…Æ˙HÚ…

∫……{™…x™… ®…SUÙ i… V…x…Δ ∫… V…x……‰%x™…∫…HÚ&*

+∫®…iEfiÚi…‰ S… {… Æ˙∂…÷π™… i… EÚ… S…n˘x™……

v…HÚ…Δ S… i…Δ S… ®…n˘x…Δ S… <®……Δ S… ®……Δ S…**

2. +Y…& ∫…÷J…®……Æ˙…v™…& ∫…÷J…i…Æ˙®……Æ˙…v™…i…‰ ¥…∂…‰π…Y…&*

Y……x…±…¥…n÷Ã¥…n˘Mv…Δ •…¿… {… x…ÆΔ x… Æ˙\V…™… i…**

3. ∫…… Ω˛i™…∫…R¬ÛM…“i…EÚ±…… ¥…Ω˛“x…& ∫……I……i{…∂…÷& {…÷SUÙ ¥…π……h…Ω˛“x…&*

i…fih…Δ x… J……n˘z… {… V…“¥…®……x…∫i…n¬¶……M…v…‰™…Δ {…Æ˙®…Δ {…∂…⁄x……®…¬**

4. ™…‰π……Δ x… ¥…t… x… i…{……‰ x… n˘…x…Δ Y……x…Δ x… ∂…“±…Δ x… M…÷h……‰ x… v…®…«&*

i…‰ ®…i™…«±……‰E‰Ú ¶…÷ ¥… ¶……Æ˙¶…⁄i…… ®…x…÷π™…∞¸{…‰h… ®…fiM……∂S…Æ˙Œxi…**

5. E‰Ú™…⁄Æ˙… x… ¥…¶…⁄π…™…Œxi… {…÷Ø˚π…Δ Ω˛…Æ˙… x… S…xp˘…‰V¥…±……:

x… ∫x……x…Δ x… ¥…±…‰{…x…Δ x… E÷Ú∫…÷®…Δ x……±…ΔEfiÚi…… ®…⁄v…«V……&*

¥……h™…‰EÚ… ∫…®…±…ΔEÚÆ˙…‰ i… {…÷Ø˚π…Δ ™…… ∫∫EfiÚi…… v……™…«i…‰

I…“™…xi…‰ J…±…÷ ¶…⁄π…h…… x… ∫…i…i…Δ ¥……M¶…⁄π…h…Δ ¶…⁄π…h…®…¬**

6. ¥…t… x……®… x…Æ˙∫™… ∞¸{…®… v…EΔÚ |…SUÙz…M…÷{i…Δ v…x…Δ

¥…t… ¶……‰M…EÚÆ˙“ ™…∂…& ∫…÷J…EÚÆ˙“ ¥…t… M…÷Ø˚h……Δ M…÷Ø˚&*

¥…t… §…xv…÷V…x……‰ ¥…n‰∂…M…®…x…‰ ¥…t… {…Æ˙… n‰¥…i……

¥…t… Æ˙…V…∫…÷ {…⁄ V…i…… x… i…÷ v…x…Δ ¥…t… ¥…Ω˛“x…& {…∂…÷&**

7. V……b˜™…Δ v…™……‰ Ω˛Æ˙ i… ∫…\S… i… ¥…… S… ∫…i™…Δ

®……x……‰z…Ài… n˘∂… i… {……{…®…{……EÚÆ˙…‰ i…*

S…‰i…& |…∫……n˘™… i… n˘I…÷ i…x……‰ i… EÚ“Õi…

∫…i∫…ΔM… i…& EÚl…™… ÀEÚ x… EÚÆ˙…‰ i… {…÷Δ∫……®…¬**

8. |……Æ˙¶™…i…‰ x… J…±…÷ ¥…Px…¶…™…‰x… x…“S…Ë&

|……Æ˙¶™… ¥…Px… ¥…Ω˛i…… ¥…Æ˙®…Œxi… ®…v™……&*

¥…Px…Ë& {…÷x…& {…÷x…Æ˙ {… |… i…Ω˛x™…®……x……&

|……Æ˙§v…®…÷k…®…V…x……& x… {… Æ˙i™…˘V…Œxi…**

9. À∫…Ω˛& ∂…∂…÷Æ˙ {… x…{…i… i… ®…n˘®… ±…x…EÚ{……‰±… ¶… k…π…÷ M…V…‰π…÷*

|…EfiÚ i… Æ˙™…Δ ∫…k¥…¥…i……Δ x… J…±…÷ ¥…™…∫i…‰V…∫……‰ Ω‰i…÷&**

10. ™…∫™……Œ∫i… ¥…k…Δ ∫… x…Æ˙& E÷Ú±…“x…&

∫… {…Œhb˜i…& ∫… ∏…÷i…¥……xM…÷h…Y…:*

∫… B¥… ¥…HÚ… ∫… S… n˘∂…«x…“™…&

∫…¥…Ê M…÷h……& EÚ…\S…x…®……∏…™…xi…‰**

11. n˘…x…Δ ¶……‰M……‰ x……∂…Œ∫i…ª……‰ M…i…™……‰ ¶…¥…Œxi… ¥…k…∫™…*

™……‰ x… n˘n˘… i… x… ¶…÷R¬ÛH‰Ú i…∫™… i…fii…“™…… M… i…¶…«¥… i…**

12. n÷V…«x…& {… Æ˙Ω˛i…«¥™……‰ ¥…t™…… ¶…⁄ π…i……‰% {… ∫…x…¬

®… h…x……±…ΔEfiÚi…& ∫…{…«& EÚ®…∫……Ë x… ¶…™…ΔEÚÆ˙&**

13. +…Æ˙®¶…M…÷¥…‘ I… ™…h…“ GÚ®…‰h…

±…v¥…“ {…÷Æ˙… ¥…fi r˘®…i…“ S… {…∂S……i…¬*

n˘x…∫™… {…⁄¥……«v…«{…Æ˙…v…« ¶…z……

UÙ…™…‰¥… ®…Ëj…“ J…±…∫…VV…x……x……®…¬**

14. ¥…{… n˘ v…Ë™…«®…l……¶™…÷n˘™…‰ I…®……

∫…n˘ ∫… ¥……C{…]÷ıi…… ™…÷ v… ¥…GÚ®…&

™…∂… ∫… S…… ¶…Æ˙ i…¥™…«∫…x…Δ ∏…÷i……Ë

|…EfiÚ i… ∫…r˘ ®…nΔ Ω˛ ®…Ω˛…i®…x……®…¬**

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15. |…“h…… i… ™…& ∫…÷S… Æ˙i…Ë& {…i…ÆΔ ∫… {…÷j……‰

™…n¬˘¶…i…÷«Æ‰˙¥… Ω˛i… ®…SUÙ i… i…iEÚ±…j…®…¬*

i…Œx®…j…®……{… n˘ ∫…÷J…‰ S… ∫…®… GÚ™…Δ ™…-

n‰i…j…™…Δ V…M… i… {…÷h™…EfiÚi……‰ ±…¶…xi…‰**

16. ¶…¥……Œxi… x…©……∫i…Æ˙¥…& °Ú±……‰n¬˘M…®…Ë-

x…«¥……®§…÷ ¶…¶…⁄« Æ˙ ¥…±…Œ®§…x……‰ P…x……&*

+x…÷r˘i……& ∫…i{…÷Ø˚π……& ∫…®…fi r˘ ¶…&

∫¥…¶……¥… B¥…Ëπ… {…Æ˙…‰{…EÚ… Æ˙h……®…¬**

17. {……{…… z…¥……Æ˙™… i… ™……‰V…™…i…‰ Ω˛i……™…

M…÷¡Δ S… M…⁄Ω˛ i… M…h……x|…EÚ]ı“EÚÆ˙…‰ i…*

+…{…n¬M…i…Δ S… x… V…Ω˛… i… n˘n˘… i… EÚ…±…‰

∫…Œx®…j…±…I…h… ®…nΔ |…¥…n˘Œxi… ∫…xi…&**

18. Æ˙ix…Ë®…«Ω˛…ΩÍ˛∫i…÷i…÷π…÷x…« n‰˘¥……

x… ¶…‰ V…Æ‰ ¶…“®… ¥…π…‰h… ¶…“ i…®…¬*

∫…÷v……Δ ¥…x…… x… |…™…™…÷Ã¥…Æ˙…®…Δ

x… x…Œ∂S…i……l……« u˘Æ˙®…Œxi… v…“Æ˙…&**

19. x…xn˘xi…÷ x…“ i… x…{…÷h…… ™… n˘ ¥…… ∫i…÷¥…xi…÷

±…I®…“& ∫…®…… ¥…∂…i…÷ M…SUÙi…÷ ¥…… ™…l…‰π…fi®…¬*

+tË¥… ¥…… ®…Æ˙h…®…∫i…÷ ™…÷M……xi…Æ‰ ¥……

x™……™™……i{…l…& |… ¥…S…±…Œxi… {…nΔ x… v…“Æ˙…&**

20. x…Ë¥……EfiÚ i…& °Ú±… i… x…Ë¥… E÷Ú±…Δ x… ∂…“±…Δ

¥…t… {… x…Ë¥… x… S… ™…ix…EfiÚi…… {… ∫…‰¥……*

¶……M™…… x… {…⁄¥…«i…{…∫…… J…±…÷ ∫…Δ S…i…… x…

EÚ…±…‰ °Ú±…Œxi… {…÷Ø˚π…∫™… ™…l…Ë¥… ¥…fiI……&**

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SK 1 A 07 (02)B.Com DEGREE PROGRAMME

SEMESTER I - COMMON COURSE - 07MANAGEMENT AND INDIAN HERITAGE, SUBHASHITAS AND BASIC GRAMMAR

Credits - 4 Instructional hours 90Aim of the Course

The Course aims at developing an appropriate knowledge of the management philosophy and value systemheritage rooted in our cultural heritage among the students. It also aims at cultivating moral values among studentsthrough the study of subhashitas. Developing the basic grammatical skill is also aimed at this course.Objectives of the Course

To make the student aware of the management principles and philosophy embedded in our ancient texts.To introduce major Acharyas of our cultural heritage to the students and to impart value education in them.To develop language skill among students by learning the basic grammar in Sanskrit.

Module IIntroduction of references of management principles that lay unearthed in our ancient Sanskrit texts to mod-

ern students. Bhagavadgita, Mahabhaarata, Arthasaastra, Charakasamhita, Panchatantra, Thirukural, etc. are goodexamples of management principles and teachings.Essential reading

Management and Indian Heritage - By V.K.S. Menon from “Indian Traditions of Management” Ed. Dr.N.V.P. Unithiri, Published by Calicut University.Module II

Inclucate moral value education among students. Bhartrhari, Vyasa, Vidura etc. are eminent gurus in thisregard.Essential reading

Subhashitas - 23 Verses (194-216) from Subhashitasahasri Com. by D. Sreeman Nambudiri, Kerala SahityaAcademy, Thrissur.Module III

Familiarise the students to the basic principles of Sanskrit language so as to enable them to read and under-stand ancient literature dealing with management principles and moral education.Essential reading

Declensions of Vrksha, Lata, Vanam, Asmad and Yushmad.Conjugation of Bhu-Dhatu in Lat, Lang, Lit, Lot, Lrt from Sidharupa published by R.S. Vadhyar &

Sons.

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∫…÷¶…… π…i…∫……Ω˛ª…“ - b˜“ ∏…“®……x…¬ x…®{…⁄ i… Æ˙&*

1. ®…Ω˛…x…÷¶……¥…∫…®{…E«Ú&*

®…Ω˛…x…÷¶……¥…∫…®{…E«Ú& EÚ∫™… x……‰z… i…EÚ…Æ˙EÚ&*

Æ˙l™……®§…÷ V……ºx…¥…“∫…ΔM……i…¬ j…n˘∂…ËÆ˙ {… v……™…«i…‰**

2. v…®…«±…I…h…®…¬ -

v…fi i…& I…®…… v…®……Ê%∫i…‰™…Δ ∂……ËS… ®…Œxp˘™… x…O…Ω˛&*

v…“Ã¥…t… ∫…i™…®…GÚ…‰v……‰ n˘∂…EΔÚ v…®…«±…I…h…®…¬**

3. Ω˛“x…Ë& ∫…Ω˛ ®…j…i¥…Δ ®……-

Ω˛“™…i…‰ Ω˛ ®… i…∫i……i… Ω˛“x…Ë& ∫…Ω˛ ∫…®……M…®……i…¬*

∫…®…Ë∂S… ∫…i……®…‰ i… ¥… ∂…π]Ëı∂S… ¥… ∂…π™…i…‰**

4. E‰Úπ……Δ ¶…™……‰ x……Œ∫i…*

™……‰ v…®…«∂…“±……‰ V…i…®……x…n˘…‰π……‰

¥…t… ¥…x…“i……‰ x… {…Æ˙…‰{…i……{…“*

∫¥…n˘…Æ˙i…÷π]ı& {…Æ˙n˘…Æ˙¥…ÃV…i……‰

x… i…∫™… ±……‰E‰Ú ¶…™…®…Œ∫i… EÚŒ\S…i…¬**

5. ®…Ω˛i∫…Δ∫…M…«&*

EÚ“]ı…‰% {… ∫…÷®…x…&∫…ΔM……n˘…Æ˙…‰Ω˛ i… ∫…i……Δ ∂…Æ˙&*

+∂®…… {… ™…… i… n‰¥…i¥…Δ ®…Ω˛Œn¬¶…& ∫…÷|… i…Œπ`ˆi…&**

6. EÚ®…«{…Æ˙…‰ ¶…¥…

x…™…i…Δ E÷ÚØ˚ EÚ®…« i¥…Δ EÚ®…« V™……™……‰ ¡EÚ®…«h…&*

∂…Æ˙“Æ˙™……j…… {… S… i…‰ x… |… ∫…n¬v™…‰n˘EÚ®…«h…&**

7. ®…j…±……¶…M…÷h……&

™…∫™… ®…j…‰h… ∫…Δ¶……π…… ™…∫™… ®…j…‰h… ∫…ΔM… i…*

®…j…‰h… ∫…Ω˛ ™……‰ ¶…÷R¬ÛEÚi…‰ i…i……‰ x……∫i…“Ω˛ {…÷h™…¥……x…¬**

8. ∫…÷æ˛Mn÷h……&

∂…÷ S…i¥…Δ i™…… M…i…… ∂……Ë™…» ∫……®……x™…‰ ∫…÷J…n÷&J…™……‰&*

n˘… I…h™…Δ S……x…÷¥…fi k…∂S… ∫…i™…i…… S… ∫…÷æ˛n¬M…÷h……&**

9. +…±……‰S…x……Δ ¥…x…… |…¥…fi k…®……«*

∫…Ω˛∫…… ¥…n˘v…“i… x… GÚ™……®… ¥…¥…‰EÚ& {…Æ˙…®…{…n˘…Δ {…n˘®…¬*

¥…fih…÷i…‰ Ω˛ ¥…®…fi∂™…EÚ… Æ˙h…Δ M…÷h…±…÷§v……& ∫¥…™…®…‰¥… ∫…®{…n˘®…¬**

10. ™…l……l…«§…xv…÷&*

=i∫…¥…‰ ¥™…∫…x…‰ S…Ë¥… n÷Ã¶…I…‰ Æ˙…V™… ¥…{±…¥…‰*

Æ˙…V…u˘…Æ‰ ∂®…∂……x…‰ S… ™…Œ∫i…π`ˆ i… ∫… §……xv…¥…&**

11. ∫…n˘…S……Æ˙¥…fiI…&

v…®……Ê%∫™… ®…⁄±……x™…∫…¥…& |…EÚ…hb˜…‰

¥…k…… x… ∂……J…… UÙn˘x…… x… EÚ…®…&*

™…∂……Δ ∫… {…÷π{…… h… °Ú±…Δ S… {…÷h™…-

®…∫……Ë ∫…n˘…S……Æ˙i…Ø˚®…«Ω˛“™……x…¬**

12. ∫…÷æ˛n˘∂…«x…®…¬*

¥™…… v…i…∫™……l…«Ω˛“x…∫™… n‰˘∂……xi…Æ˙M…i…∫™… S…*

x…Æ˙∫™… ∂……‰EÚn˘Mv…∫™… ∫…÷æ˛q˘∂…«x…®……Ëπ…v…®…¬**

13. +EfiÚ j…®…& ∫…÷æ˛n¬*

∫¥……¶…… ¥…EΔÚ i…÷ ™…Œx®…j…Δ ¶……M™…‰x…Ë¥……‰{…V……™…i…‰*

i…n˘EfiÚ j…®…∫……ËΩ˛…n«®……{…i∫¥… {… x… ®…÷\S… i…**

13

14. ®…⁄f¯& {…Æ˙|…i™…™…i…‰™…§…÷ r˘&*

{…÷Æ˙…h… ®…i™…‰¥… x… ∫……v…÷ ∫…¥…»*

x…S…… {… EÚ…¥™…Δ x…¥… ¶…i™…¥…n˘®…¬*

∫…xi…& {…Æ˙“I™……x™…i…Æ˙n¬˘¶…V…xi…‰

®…⁄f¯& {…Æ˙|…i™…™…x…‰™…§…÷ r˘&**

15. Æ˙l…& ∂…Æ˙“Æ˙®…¬

Æ˙l…Δ ∂…Æ˙“ÆΔ {…÷Ø˚π…∫™… Æ˙…V…-

z……i®…… x…™…xi…‰Œxp˘™……h™…∫™… S……∑……*

i…ËÆ˙|…®…k…Ë& E÷Ú∂…±…“ ∫…n˘∑…Ë-

n˘…«xi…& ∫…÷J…Δ ™…… i… Æ˙l…“¥… v…“Æ˙&**

16. ∫…i™…®…‰¥… V…™…i…‰*

∫…i™…®…‰¥… V…™… i… x……x…fii…Δ

∫…i™…‰x… {…xl…… ¥…™…i……‰ n‰¥…™……x…&*

™…‰x……GÚ®…z…fiπ…™……‰ ¥™……i{…EÚ…®……&

™…j… i…i…¬ ∫…i™…∫™… {…Æ˙®…Δ x…v……x…®…¬**

17. ®…j…Δ ¥…∑……∫…{……j…®…¬*

x… ®……i… Æ˙ x… n˘…Æ‰ π…÷ x… ∫……‰n˘™…Ê x… S……i®… x…*

¥…∑……∫…∫i……o˘∂…& {…÷Δ∫……Δ ™……o˘˛ŒR¬Û®…j…‰ ∫¥…¶……¥…V…‰**

18. ∫¥…M…«∫™……‰{… Æ˙

u˘… ¥…®……Ë {…÷Ø˚π……Ë Æ˙…V…x…¬ ∫¥…M…«∫™……‰{… Æ˙ i…π`ˆi…&*

|…¶…÷∂S… I…®…™…… ™…÷HÚ…‰ n˘ Æ˙p˘∂S… |…n˘…x…¥……x…¬**

19. ∫…Œx®…j…±…I…h…®…¬*

{……{…… z…¥……Æ˙™… i… ™……‰V…™…i…‰ Ω˛i……™…

M…÷¡… x… M…⁄Ω˛ i… M…÷h……x…¬ |…EÚ]ı“EÚÆ˙…‰ i…*

+…{…n¬M…i…Δ S… x… V…Ω˛… i… n˘n˘… i… EÚ…±…‰

∫…Œx®…j…±…I…h… ®…nΔ |…¥…n˘Œxi… ∫…xi…&**

20. v…®……Ê x……‰{…‰I™…&

x… V……i…÷ EÚ…®……z… ¶…™……z… ±……‰¶……-

r˘®…» i™…V…‰& V…“ ¥…i…∫™…… {… Ω‰i……‰&*

v…®……Ê x…i™…& ∫…÷J…n÷&J…‰ ¡ x…i™…‰

V…“¥……‰ x…i™……‰ Ω‰˛i…÷Æ˙x™…i¥…… x…i™…&**

21. i™……V™…Δ ®…j…®…¬

{…Æ˙…‰I…EÚ…™…«Ω˛xi……ÆΔ˙ |…i™…I…‰ |…™…¥…… n˘x…®…¬*

¥…V…«™……‰k……Ω˛∂…Δ ®…j…Δ {…π…E÷Ú®¶…Δ {…™……‰®…÷J…®…¬**

22. ∫…n˘…S……Æ˙“

x… ∫¥…‰ ∫…÷J…‰ ¥…Ë E÷ÚØ˚i…‰ |…Ω˛π…»

x……x™…∫™… n÷&J…‰ ¶…¥… i… |…æ˛π]ı&*

n˘i¥…… i…÷ {…∂S……iE÷ÚØ˚i…‰ x… i……{…Δ

∫… EÚl™…i…‰ ∫…i{…÷Ø˚π……l…«∂…“±…&**

23. ®…Ëj…“¶…R¬ÛM…∫™… EÚ…Æ˙h…®…¬*

Æ˙Ω˛∫™…¶…‰n˘…‰ ™……S\…… S… x…Ëπ ÷ ™…» S…±… S…k…i……*

GÚ…‰v……‰ x…∫∫…i™…i…… t⁄i…®…‰i…i…¬ ®…j…∫™… n⁄π…h…®…¬**

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SK 1 A 07 (03)B.Sc. DEGREE PROGRAMME (In alternate pattern)

SEMESTER I - COMMON COURSE - VIIANCIENT SCIENCE, SUBHASHITAS AND GRAMMAR

(for students of subjects related to a. Chemistry b. Physics c. Biology and d. MathematicsCredits - 4 Instructional hours 90Aim and Objectives

Science in ancient India as in any other parts of the world is the result of observation and experiment. Thetruth established through this procedure is called siddhantha. To make the students know the scientific methods inancient India connected with various bracnches of science like Chemistry, Physics, Biology, Mathematics, etc.Scientists are not aware of the presence of Ancient Indian Scientific Literature in Sanskrit and Sanskrit scholars arenot competent enough to impart this knowledge of science to the world of scientists. The gulf between the scientistsand Sanskrit scholars are to be bridged. It can be done only by exploring all possibilitites that this bulk of literaturecontains.Module I

a. Chemistry A study of ancient Indian Chemistry will provide with the students an introspection into theancient Indian Metallurgy, Rasayanasastra, Medical science, etc. Vedas, Philosophical texts,and Charakasamhitha are some of the ancient texts that deal with this topic.

Essential ReadingIndian Scientific Traditions Ed. by Dr. N.V.P. Unithiri Pub. by Calicut University.

1. A History of Indian Chemistry By Dr. K. Muthulakshmi2. On Indian Chemistry by Dr. M.P. Kannan

Additional reading1. Science in History by J.D. Bernal2. The History of Indian Chemistry by P.C. Roy3. A Concise History of Science in India Ed: D.M. Bose

b. Physics Many basic scientific concepts and methods in the investigation of physical phenomena are domi-nant in both idealistic and realistic philosophical thoughts in ancient India. The Parinamavada andthe Arambhavada formulated by Sankhya and Vaiseshika Philosophers respectively are the ba-sic principles regarding the evolution of matter. So also the sources of energy referred to in vedichymns are many. They deserve a serious study in the light of modern science. Among thesources of energy, fire, water, sun and wind play an important role. Serious study in this field maylead to the eradication of energy crisis to a certain extent.

Essential ReadingIndian Scientific traditions - Ed by Dr. N.V.P. Unithiri

1. Structure and Evolution of Matter : Sankhya and Vaisesika Dichotomy byDr. K.N. Neelakanthan Elayath

2. Source of energy - Some Vedic Concepts By Dr. P.C. MuralimadhavanAdditional reading

1. The positive sciences of the Ancient Hindus. By Seal B. N. Motilal Banarsidass. Delhi 19852. Studies in the History of Science in Ancient India Vol: 1 D P Chatopaddhyaya (Ed:)

c. Biology The knowledge of tree life is a discipline that deals with plant Pathology, the concept ofbiodiversity and conservation. Importance of planting trees and plant gardening, protec-tion of trees, propagation of plants, fertilisers, preservation of seeds, pests and diseasemanagement are dealt with in detail in ancient texts like Brhatsamhitha, Manushyalayachandrika,

15

and Sarngadharasamhitha.Animal husbandry has drawn special attention of ancient Indian scholars especially the life ofelephants. Elephants are considered as one of the main constituent and strength of the army.Arthasasthra, Brhathsamhitha, Abhilashitharthacintamani Gajagrahanaprakara, Gajabhiksha andMathangaleela are somke of the texts that deal with Elephantology.

Essential ReadingIndian Scientific traditions - Ed by Dr. N.V.P. Unithiri

1. Elephantology - Article by Dr. P. Narayanan Namboothiri2. Thoughts on Biodiversity and consevation in ancient and medieval Sanskrit Literature by

Dr. N.V.P. UnithiriAdditional reading

1. Vrkshayurveda - An Introduction to Indian Plant Science Published by Lokswasthi ParamparaSamvardhan Samithi, Madras.

2. Matangaleela - Sri. Neelakantha with Malayalam Translation Devi Book Stall Kodungallur.d. Mathematics Mathematics is the basic principle in the development of knowledge as a whole, especially of

science. The mythification or mystification of science will have only opposite effect which is tobe prevented at all costs. Introduction of the features of Kerala Astronomy is intended here.

Essential ReadingIndian Scientific traditions - Ed by Dr. N.V.P. UnithiriDevelopment of Mathematics in India-Myth and Facts By C.P. NarayanamAstronomy and Mathematics in Medieval Kerala By Dr. N.V. Unithiri

Module II :-To introduce moral/value based education along with language skills. Help them in memorisingthe verses and creating a culture of Aksharasloka. Students should be motivated to collectslokas containing the same message and value.

Essential ReadingBhartrhari’s Nitisataka 10 verses (10, 24, 33, 48, 50, 57, 61, 66, 92, 102)The Niti and Vairagyasataka of Bharthrhari. Ed. with a com. in Sanskrit and English Translation and notes by

M.R. Kale. Pub. Motilal Banarsidass. Delhi. seventeenth Edition. 1971Additional reading

Subhashithasahasri by D. Sreeman Namboodiri, Yakshaprasna, and ViduranitiModule III :-

To make the student read and understand the langugae structure and to communicate thesame.

Essential ReadingDeclensions of Vrksha Latha Vana Guru and PithrConjugations of Bhu-Dhatu-lat, lit, lrt, lang and lotConjugations of Vand - Dhatu-lat, lit, lrt, lang and lot.Siddharoopa Pub : R.S. vadhyar and sons, Palakkad

Additional readingSabdamanjari and Dhatumanjari.

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NITISATAKA1. ∂…Æ˙& ∂……¥…» ∫¥…M……«i{…∂…÷{… i… ∂…Æ˙∫i…& I… i…v…ÆΔ

®…Ω˛“w……n÷k…÷R¬ÛM……n˘¥… x…®…¥…x…Ë∂S…… {… V…±… v…®…¬*

+v……‰v……‰ M…R¬ÛM…‰™…Δ {…n˘®…÷{…M…i…… ∫i……‰EÚ®…l…¥……

¥…¥…‰EÚß…π]ı…x……Δ ¶…¥… i… ¥… x…{……i…& ∂…i…®…÷J…&**

2. V…™…Œxi… i…‰ ∫…⁄EfiÚ i…x……‰ Æ˙∫… ∫…r˘…& EÚ¥…“∏¥…Æ˙…&*

x……Œ∫i… ™…‰π……Δ ™…∂…&EÚ…™…‰ V…Æ˙…®…Æ˙h…V…Δ ¶…™…®…¬**

3. E÷Ú∫…⁄®…∫i…§…EÚ∫™…‰¥… u˘™…“ ¥…fi k…®…«x…Œ∫¥…x…&*

®…⁄–vx… ¥…… ∫…¥…«±……‰EÚ∫™… ¥…∂…“™…Êi… ¥…x…‰%l…¥……**

4. +…Y…… EÚ“Ãi…& {……±…x…Δ •……¿h……x……Δ n˘…x…Δ ¶……‰M……‰ ®…j…∫…ΔÆ˙I…h…Δ S…*

™…‰π……®…‰i…‰ π…b¬M…÷h…… x… |…¥…fik……& EÚ…‰l…«∫i…‰π……Δ {……Ãl…¥……‰{……∏…™…‰h…**

5. i¥…®…‰¥… S……i…EÚ…v……Æ˙…‰∫…“ i… E‰Úπ……Δ x… M……‰S…Æ˙&*

EÚ®…®¶……‰n˘¥…Æ˙…∫®……EΔÚ EÚ…{…«h™……‰ÀHÚ |…i…“I…∫…‰**

6. x… EÚŒ∂S…SS…hb˜EÚ…‰{……x……®……i®…“™……‰ x……®… ¶…⁄¶…÷V……®…¬*

Ω˛…‰i……Æ˙®… {… V…÷º¥……x…Δ ∫{…fiπ]ı…‰ n˘Ω˛ i… {……¥…EÚ&**

7. ®…fiM…®…“x…∫…VV…x……x……Δ i…fih…V…±…∫…Δi……‰π… ¥… Ω˛i…¥…fik…“x……®…¬*

±…÷§v…EÚv…“¥…Æ˙ {…∂…÷x…… x…πEÚ…Æ˙h…¥…Ë Æ˙h……‰ V…M… i…**

8. ∫…Δ{…i∫…÷ ®…Ω˛i……Δ S…j…Δ ¶…¥…i™…÷i{…±…EÚ…‰®…±…®…¬*

+…{…i∫…÷ S… ®…Ω˛…∂…Ë±… ∂…±……∫…Δ¥……i…EÚE«Ú∂…®…¬**

9. EÚ…™……«™…k…Δ °Ú±…Δ {…÷Δ∫……Δ §…÷ r˘& EÚ®……«x…÷∫…… Æ˙h…“*

i…l…… {… ∫…÷ v…™…… ¶……¥™…Δ ∫…÷ ¥…S……™…Ê¥… E÷Ú¥…«i……**

10. ¥…x…‰ Æ˙h…‰ ∂…j…÷V…±……ŒMx…®…v™…‰ ®…Ω˛…h…«¥…‰ {…¥…«i…®…∫i…E‰Ú ¥……*

∫…÷{i…Δ |…®…k…Δ ¥…π…®…Œ∫l…i…Δ ¥…… Æ˙I…Œxi… {…÷h™…… x… {…÷Æ˙… EfiÚi…… x…**

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SK 1 B 01B.A. DEGREE PROGRAMME SANSKRIT

SEMESTER ICORE COURSE I

MAHAKAVYA AND LAGHUVYAKARANAMCredits - 4 Instructional hours108

Text - Sisupalavadha of Magha Canto IAim of the Course

The course aims at imparting a general awareness of Mahakavyas in Sanskrit. It is also intended tointoduce the fundamental principles of Sanskrit grammar to the students so as to enable them to understandsimple slokas and passages in Sanskrit.Objectives of the Course

To cultivate the skill of understanding Sanskrit Kavyas both in traditional and modern perspectives. Toenable the students to read, write and understand sanskrit language and literature is also perceived.Module I

An introduction to Sanskrit mahakavya literature refreshing the knowledge about pancamahakavyas.Importance of this literature in modern perspective-social-ecological-political etc.Module II

Study of language through kavya in traditional method and modern perspective.Module III

Introduction to linguistic tradition of Sanskrit-Study of nouns, pronouns, adjectives, verbs, adverbs andindeclinables.

Essential reading1. A Short History of Sanskrit Liteature By T.K. Ramachandra Iyer.2. Sisupalavadha of Magha First canto only3. Siddharupa (Declension of Bala, Jaya, Kavi, Pati, Sisu, Pitr, Asmad, Yushmad, Rajan, Vidvas, Bhavan,

Tad Sabha in all genders and conjugations of Bhu dhatu in all lakaras.Additional Reading

1. Paramesvara Sastri. Samskrtadipika (Part 1 and 2).Sriramkrishna Math: Palai2. M.R. Kale. A Higher Sanskrit Grammar. Motilal Banarsidas, Delhi.3. Sabdamanjari.R.S. Vadhyar & Sons, Kalpathi, Palakkad.4. Dhatumanjari. R.S.Vadhyar & Sons, Kalpathi, Palakkad5. H.H. Wilson. Grammar & dictionaries of Sanskrit. Nag Publications, Delhi6. Dr. K.G. Paulose. Laghusamskrtam. Current Books, Kottayam.7. Ananthanarayana Sastri. Vakyatatvam. Govt. Sanskrit College, Trippunithura8. Magha. Sisupalavadha with the Sandehavisausadhi commentary of Vallabhadeva, Bharateeya Book

Corporation, Delhi, 1990.9. Magha. Sisupalavadha with the Sanjeevani commentary of Mallinatha.

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SK 1 C 01 (01)B.A. DEGREE PROGRAMME SANSKRIT

SEMESTER ICOMPLEMENTARY COURSE I

FUNCTIONAL SANSKRITCredits - 2 Instructional hours- 54

Aim of the CourseThis course aims to cultivate language skill in student. To familiarise technical terms and to develop

the skill of creative writing in sanskrit.Objectives of the Course

To enable the students to write short passages, short stories, and General Essays in Sanskrit. Tocultivate Translation skills is also intended.Course OutlineModule I : Comprehension and Introduction of technical terms.Module II : Translation of Sanskrit to English and vice-versaModule III : Development of the story writing skill in Sanskrit out of the given hints.Module IV : Development of the Essay writing skill in Sanskrit on the following topics.

1. Agolavalkaranam. 2. Desiyodgrathanam, 3. Paristhityavabodhah 4. Strisaktikaranam,5. Sampathika Mandyam 6. Darsanikanirapekshata 7. Samskrtabhasha

Essential readingExercises in Sanskrit Translation (first ten lessons)by T.K. Ramachandra Iyer, R.S. Vadhayar & Sons, Palakkad.

Additional Reading1. Samskrtanibadhamanjari by Ramji Upadhyaya, Chowkamba.2. Anuvada Candrika by Brahananda Tripati, Chowkamba3. Prabandhaparijata by Acarya Ramachandra Misra, Chowkamba4. Sarala Samskrta Sikshaka Vols I to VIII Ed. by Jayantha krishna Deva and Mahesh Chandra Sastri.

Pub. by Bharatiya Vidyabhavan, Kulapthy K.M. Munshi Marg, Mumbai 400007.5. New Sanskrit-grammar and Composition - Dr. Mahadev N Joshi and Dr. Veenee Madhava Sastri

Chowkhamba Prakashan - Varanasi.6. Sanskrit Composition - By V.S. Apte, Chowkhamba Sanskrit Series. Varanasi.

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SK 1 C 02 (01)B.A. DEGREE PROGRAMME SANSKRIT

SEMESTER ICOMPLEMENTARY COURSE II

HISTORY OF SANSKRIT LITERATURE - VEDICCredits - 2 Instructional hours- 54

Aim of the CourseThe course aims at introducing the Vedic literature in general to the students.

Objectives of the CourseTo introduce the Vedas, its characteristics, divisions and social & cultural conditions.

Course OutlineModule I : Vedas in general. Date of Vedic Literature, Arrangement of Vedas. Samhitas, Bhahmanas,

Aranyakas and UpanidhadsModule II : Rgveda - Date, Arragement, Social and cultural conditions of Rgvedic age.Module III : Bhrahmanas, Aranyakas and Upanishads.Module IV : Vedangas - Siksha, Kalpa, Nirukta, Chandas, Vyakarana and JyotishaBooks for reference

1. Samskrta Sahitya Charitram - Vol.I. Published by Kerala Sahitya Academy.2. A history of Sanskrit Literature - A.A. Macdonnel3. A History of Sanskrit Literature. by A.B. Keith4. A short History of Sanskrit Literature - T.K. Ramachanrda Iyer.

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SK 1 C 01 (02)B.A. DEGREE PROGRAMME MALAYALAM

SEMESTER ICOMPLEMENTARY - I

PROSE, SUBHASHITHA, GRAMMAR AND TRANSLATIONCredits - 2 Instructional hours- 54

Aim of the CourseThe course aims at introduction of Sanskrit prose literature in general and its appreciation. Value

education, Basic principles of grammar and Translation skills are also aimed at.Objectives of the Course

To make the student aware of prose literature in Sanskrit. To familiarise the student with Subhashitasand enable them to appreciate the same. Identification of Vibhaktis of words and Sandhis. Compare similarverses and prose literature from Malayalam literature. To enable the students to translate Sanskrit passagesto Malayalam.Course OutlineModule I : Prose literature - Divsions and characteristicsEssential readingBalaramayana by P.S. Ananthanarayana Sastry (Balakanda only) published by R.S. Vadhyar & Sons Kalpathi,Palakkad.Additional readingKuttikalute Ramayanam - Mathrubhumi Publications Adhyatma Ramayanam by Thunchath Ezhuthacchan.Module II : SubhashitasEssential reading

Subhasitaratnabhandagara (Udyamaprasamsa and Satputraprasamsa)Additional Reading

Subhasitasahasri - D. Sreeman NampoothiriSubhashithangal. Published by Panchangam Press, Kanippayyur.Panchathantra - Malayalam Translation. Sumangala.

Module III : Basic GrammarDeclensions of Vrksha, lata, vanam, pitr, and kavi.Conjugation of Bhu Dhatu, in Lat, Lang, Lrt Lit and Lot.Sandhi-Svara, Vyanjana and Visarga

Essential reading SidharupaAdditional Reading

SabdamanjariDhatumanjariBalabodhanam by Rajarshi Ramavarma Thampuran. Pub: Govt. Sanskrit College, TrippunithuraLaghusamskrtam By Dr. K.G. Paulose, Current Books Kottayam.

Module IV : Translation of known prose passage of Sanskrit to MalayalamAdditional reading

Exercises in Sanskrit Translation Published by R.S. Vadhyar & Sons. Palakkad.

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∫…i{…÷j…|…∂…Δ∫……

BEÚ…‰% {… M…÷h…¥……x{…÷j……‰ x…M…÷«h…Ë& ÀEÚ ∂…i…ËÆ˙ {…* BEÚ∏…xp˘…‰ V…M…¶…I…÷x…«I…j…Ë& ÀEÚ |…™……‰V…x…®…¬** 1 ** BE‰Úx… Ω˛ ∫…÷¥…fiI…‰h… {…÷Œπ{…i…‰x… ∫…÷M…Œxv…x……* ¥…… ∫…i…Δ

i…u˘x…Δ ∫…¥…Ê ∫…÷{…÷j…‰h… E÷Ú±…Δ ™…l…… ** 2 ** |…Y…™…… ¥…… ¥…∫…… Æ˙h™…… ™……‰ §…±…‰x… v…x…‰x… ¥……* v…÷ÆΔ ¥…Ω˛ i… M……‰j…∫™… V…x…x…“ i…‰x… {…÷ j…h…“** 3** BE‰Úx…… {… ∫…÷{…÷j…‰h…

¥…t…™…÷H‰Úx… ¶……∫…i…‰* E÷Ú±…Δ {…÷Ø˚π…À∫…Ω‰x… S…xp‰h…‰¥… ÀΩ˛ ∂…¥…«Æ˙“** 4 ** EÚ…‰ v…x™……‰ §…Ω÷ ¶…& {…÷j…Ë& E÷Ú∂…⁄±……{…⁄Æ˙…h……f¯EËÚ&* ¥…Æ˙®…‰EÚ& E÷Ú±……±…®§…“ ™…j… ¥…∏…⁄™…i…‰

{…i……** 5** {…÷h™…i…“l…Ê EfiÚi…Δ ™…‰x… i…{…& C¥……{™… i…n÷πEÚÆ˙®…¬* i…∫™… {…÷j……‰ ®…¥…‰u˘∂™…& ∫…®…fir˘…‰ v……Ã®…EÚ& ∫…÷v…“&** 6 ** ¥…Æ˙®…‰EÚ…‰ M…÷h…“ {…÷j……‰ x… S…

®…⁄J…«∂…i……x™… {…* BEÚ∂S…xp˘∫i…®……‰ Ω˛Œxi… x… S… i……Æ˙…M…h……‰% {… S…** 7 ** BE‰Úx…… {… ∫…÷{…÷j…‰h… À∫…Ω˛“ ∫¥… {… i… x…¶…«™…®…¬* ∫…ΩË¥… n˘∂… ¶…& {…÷j…Ë¶……«ÆΔ ¥…Ω˛ i…

Æ˙…∫…l…‘** 8 ** BE‰Úx…… {… ∫…÷{…÷j…‰h… V……™…®……x…‰x… ∫…iE÷Ú±…®…¬* ∂… ∂…x…… S…Ë¥… M…M…x…Δ ∫…¥…«nË¥……‰V¥…±…“EfiÚi…®…¬** 9 ** ÀEÚ V……i…Ë§…«Ω÷ ®…& {…÷j…Ë& ∂……‰EÚ∫…Δi……{…EÚ…Æ˙EËÚ&*

¥…Æ˙®…‰EÚ& E÷Ú±……±…®§…“ ™…j… ¥…∏……®™…i…‰ E÷Ú±…®…¬** 10 **E÷Ú®¶…& {… Æ˙ ®…i…®…®¶…& {…§…i™…∫……Ë E÷ΔÚ®¶…∫…Δ¶…¥……‰%®¶……‰ v…®…¬* + i… Æ˙S™…i…‰ ∫…÷V…x®…… EÚŒ∂S…VV…x…EΔÚ

x…V…‰x… S… Æ˙i…‰x… ** 11 ** ¥…t… ¥…Ω˛“x…… §…Ω˛¥……‰% {… {…÷j……& EÚ±{……™…÷π…& ∫…xi…÷ {…i…÷& EÚ®…‰i…Ë&* I… ™…πh…÷x…… ¥…… {… -EÚ±……¥…i…… ¥…… i…∫™… |…®……‰n˘& ∂… ∂…x…‰¥…

∫…xv……‰&** 12** {……j…Δ x… i……{…™… i… x…Ë¥… ®…±…Δ |…∫…⁄i…‰ ∫x…‰ΩΔ x… ∫…ΔΩ˛Æ˙ i… x…Ë¥… M…÷h……ŒxI…h……‰ i…* p˘¥™……¥…∫……x…∫…®…™…‰ S…±…i……Δ x… v…k…‰ ∫…i{…÷j… Bπ… E÷Ú±…∫…n¬®… x…

EÚ…‰% {… n˘“{…&**13**

=t®…|…∂…Δ∫……*

=t…‰M…: J…±…÷ EÚi…«¥™…& °Ú±…Δ ®……V……«Æ˙¥…n¬¶…¥…‰i…¬* V…x®…|…¶…fi i… M……Ëx……«Œ∫i… {…™…& {…§… i… x…i™…∂…&** 1 ** =t®…Δ ∫……Ω˛∫…Δ v…Ë™…Ê §…÷ r˘& ∂… HÚ& {…Æ˙…GÚ®…&*

π…b‰i…‰ ™…j… ¥…i…«xi…‰ i…j… n‰¥…& ∫…Ω˛…™…EfiÚi…¬** 2 ** =t®…‰x… Ω˛ ∫…n¬v™…Œxi… EÚ…™……« h… x… ®…x……‰Æ˙l…Ë&* x… Ω˛ ∫…÷i{…∫™… À∫…Ω˛∫™… |… ¥…∂…Œxi… ®…÷J…‰ ®…fiM……& ** 3**

x… nË¥… ®… i… ∫…Δ S…xi™… i™…V…‰n÷t…‰M…®……i®…x…&* +x…÷t®…‰x… EÚ∫i…Ë±…Δ i…±…‰¶™…& |……{i…÷®…Ω« i…** 4 ** ¥…Ω˛…™… {……ËØ˚π…Δ ™……‰ Ω˛ nË¥…®…‰¥……¥…±…®§…i…‰* |……∫……n˘À∫…Ω˛¥…k…∫™…

®…⁄–vx… i…π`ˆŒxi… ¥……™…∫……&** 5 ** {…⁄¥…«V…x®…EfiÚi…Δ EÚ®…« i…qË¥… ®… i… EÚl™…i…‰* i…∫®……i{…÷Ø˚π…EÚ…Æ‰h… ¥…x…… nË¥…Δ x… ∫…v™… i…** 6 ** ™…l…… ¡‰E‰Úx… S…E‰Úh… x…

Æ˙l…∫™… M… i…¶…«¥…‰i…¬* B¥…Δ {…÷Ø˚π…EÚ…Æ‰h… ¥…x…… nË¥…Δ x… ∫…v™… i…** 7 ** ™…l…… ®…fiŒi{…hb˜i…& EÚi……« E÷ÚØ˚i…‰ ™…t n˘SUÙ i…* B¥…®……i®…EfiÚi…Δ EÚ®…« ®……x…¥…& |… i…{…ti…‰**

8 ** x…{……x… ®…¥… ®…hb⁄EÚ…& ∫…Æ˙& {…⁄h…« ®…¥……hb˜V……&* ∫……‰t…‰M…Δ x…Æ˙®……™……Œxi… ¥…¥…∂……& ∫…¥…«∫…Δ{…n˘& ** 9** nË¥…Δ {…÷Ø˚π…EÚ…Æ‰h… ∫……v™… ∫… r˘ x…§…xv…x…®…¬*

™……‰% i…GÚ ®…i…÷ ®…SU‰Ùk…Δ ∫… ±……‰E‰Ú x……¥…∫…“n˘ i…** 10** ™……‰V…x……x……Δ ∫…Ω˛ª…Δ i…÷ ∂…x…ËM…«SU‰ÙŒi{…{…“ ±…EÚ…* +M…SUÙx¥…Ëx…i…‰™……‰% {… {…n˘®…‰EΔÚ x… M…SUÙ i…** 11**

EÚ…®… {… ∏…™…®……∫……t ™…∫i…rfiu˘…Ë x… S…‰π]ıi…‰* i…∫™……™… i…π…÷ x… ∏…‰™……‰ §…“V…¶……‰ V…E÷Ú]÷ı®§…¥…i…¬** 12** =t…‰ M…x…& EÚÆ˙…±…®§…Δ EÚÆ˙…‰ i… EÚ®…±……±…™……*

+x…÷t…‰ M…EÚÆ˙…±…®§…Δ EÚÆ˙…‰ i… EÚ®…±……O…V……** 13 ** EÚ…EÚi……±…“™…¥…i|……∫…Δ o˘π]ı… {… x… v…®…O…i…&* x… ∫¥…™…Δ nË¥…®……n˘k…‰ {…÷Ø˚π……l…«®…{…‰I…i…‰** 14 ** +…±…∫™…Δ

Ω˛ ®…x…÷π™……h……Δ ∂…Æ˙“Æ˙∫l……‰ ®…Ω˛… xÆ˙{…÷&* x……∫i™…÷t®…∫…®……‰ §…xv…÷& EfiÚi¥…… ™…Δ x……¥…∫…“n˘ i…**15 ** ∫…Δ{…n˘… ∫…÷Œ∫l…ÆΔ®…x™……‰ ¶…¥… i… ∫¥…±{…™…… {… ™…&* EfiÚi…EfiÚi™……‰

¥… v…®…«x™…‰ x… ¥…v…«™…… i… i…∫™… i……®…¬** 16 ** x… ±…¶…xi…‰ ¥…x……‰t…‰M…Δ V…xi…¥…& ∫…®{…n˘…Δ {…n˘®…¬* ∫…÷Æ˙…& I…“Æ˙…‰n˘ ¥…I……‰¶…®…x…÷¶…⁄™……®…fii…Δ {…{…÷&** 17 **

x……i™…÷SS… ∂…∑…Æ˙…‰ ®…‰Ø˚x……« i…x…“S…Δ Æ˙∫……i…±…®…¬* ¥™…¥…∫……™… u˘x…“™……x……Δ x……π™…{……Æ˙…‰ ®…Ω˛…‰n˘ v…** 18** {…⁄¥…«V…x®…V… x…i…Δ {…÷Æ˙… ¥…n˘& EÚ®…« nË¥… ®… i… ∫…Δ|…S…I…i…‰* =t®…‰x…

i…n÷{……ÃV…i…Δ S…Æ˙…qË¥…®…÷t®…¥…∂…Δ x… i…iEÚl…®…¬** 19** =t…‰ M…x…Δ {…÷Ø˚π…À∫…Ω˛®…÷{…Ë i… ±…I®…“nÍ¥…Δ Ω˛ nË¥… ®… i… EÚ…{…÷Ø˚π…… ¥…n˘Œxi…* nË¥…Δ x…Ω˛i™… E÷ÚØ˚

{……ËØ˚π…®……i®…∂…EÚi™…… ™…ix…‰ EfiÚi…‰ ™… n˘ x… ∫…r˘™… i… EÚ…‰%j… n˘…‰π…&** 20**

22

SEMESTER II


SK2 A08 (01) Prose & Applied Grammar 4 4

SK2 A 09 (02) Prachinavanijya & Translation 5 4

SK2 A 09(03) Drama & Translation 5 4

SK 2 B 02 Gadya kavya & Khanda kavya 6 4

SK2 C 03 (01) Techinal Liturature in Sanskrit 3 2

SK2 C 04 (01) Contribution of Kerala to Sanskrit literature 3 2

SK2 C 02 (02) Poetry Grammar & Translation 3 2

23

SK2 A 08(01)BA/BSC DEGREE PROGRAMME

SEMESTER II COMMON COURSE IIPROSE AND APPLIED GRAMMAR

[Texts - Kadambari Samgraha & Panchatantra

Credits. 4 Insructional Hours 72Aim of the course

The course intends to familiarise the student with sanskrit prose literature.Objectives of the courese

1. To make the student aware of origin and development of Sanskrit prose literature and didactic fables.2. To introduce Sanskrit prose style in the light of Sukanasopadesa based on Kadambari Sangraha and

Aparikshitakaraka from Panchatantra of Vishnu Sarman.3. To make the student to write small passages in Sanskrit of their own.4. To identify Samasas vigrahas and grammatical peculiarities.

Module IHistory of Prose literaturea) Origin development and classification of prose literature.b) Major prose works in Sanskrit literature including Katha and Akhyayika

Essential reading :-A short History of Sanskrit literature - T.K. Ramachandra Iyer.Additional reading :-

Indian kavya literature - A.K. WarderHistory of Sanskrit literature - A.B. KrithHistory of Classical Sanskrit literature - M. KrishanamachariarSamskrita Sahitya Charitram - Ed. by. Dr. M.S Menon and Dr. Kunjunni Raja, Published by Kerala SahityaAcadamy, Thrissur.

Module IIBanabhatta - His style, works and poetic excellenceEssential Reading :-Sukanasopadesa - from Kadambari - Samgraha by Sri. R.V. Krishnamachariar Published by R.S. Vadyar &SonsAdditional reading :-

Malayalam Translations of Kadambari - by Mandur Sukumaran Published by D.C. Books Kottayam andAyyappa Panicker (World classics Series published by D.C. books Kottayam).Module IIIIntroduction of the Katha style of VishnusarmanEssential reading :Aparikshitakarakam from Panchatantra Stories1. Brahmani Nakulakatha, 2. Lobhavishta Chakradharakatha 3. Matsyamandukakatha, 4. Mamthara kauilikakatha,5. SomasarmapitrkathaAdditional reading :-1. Katha Saritsagara of Somadeva2. Brahtkatha manjari of Kshemendra.

Module IV -Applied Grammar - Samasa, Vigraha and Grammatical peculiarities based on prescribed of texts.

24

SK2 AO 9 (02)

B.Com DEGREE PROGRAMME

SEMESTER II COMMON COURSE 09

PRACHINAVANIJYA AND TRANSLATION

Credits. 4 Insructional Hours 90

Aim of the course

To introduce the ancient system of trade and commerce.

To inculcate translation skill from Sanskrit to English and Vice-Versa

Objectives

To familiarise the student with the techniques of ancient trade, commerce and law of texation.

To develop the technique of translation and language skill in Sanskrit among the students.

Module I

The system of financial management, accrual of treasury, Agriculture management, animal husbandry, prepa-ration of documents, collection of tolls and settlement of disputs in ancient India.

Essential reading -

Prachinavanijya Ed. by. Dr. M.Sivakumaraswamy

Published by : Bharavi Prakasana, Bangalore.

Chapters 1,2,3. 9,11 and 13.

Additional Reading :-

Vartha - P.S. Subbramapattar. Geetha Press Thrissur.

Module II

Make the student capable of translating verses and short passages from Sanskrit to English or regionallanguage and from English to Sanskrit.

Essential Reading :-

Exercises in Translation - by T.K. Ramachandra Iyer, Pub: by R.S. Vadhyar & Sons Palakkad.

25

SK2 AO 9 (03)

BSC DEGREE PROGRAMME

(Alternate Pattern)

SEMESTER II COMMON COURSE 09

DRAMA AND TRANSLATION

(Text Karnabhara of Bhasa)

Credits. 4 Insructional Hours 90

Aim of the course

To make the student familiar with the enjoyment of Sanskrit drama.

Objective :

1 To undersatand the origin and development of Sanskrit Drama

2. To Familiarise the major dramas of Sanskrit literature.

3. To familiarise the student with the dramatic skill of Bhasa.

Module I.

General awarence of Bhasas plays, with special referance to Karnabhara.

Essential reedings :

karnabhara of Bhasa - pub: by R.S. Vadhyar & Sons. Palakkad

Additional readings :

1. Bhasa - A study - A.D. Pusalkar, Pub: by Munshiram Manoharlal Publishers - Delhi.

2. Bhasanatakachakram - Ed. by. Dr. T. Bhaskaran, Published by ORI&M Library, University of Kearala,Thiruvananthapuram.

3. Sanskrit Drama - AB. Keith, Motilal Banasidass, Delhi

4. New Problems in Bhasa plays - Dr. N.P. Unni. Pub.by College Book House, Thiruvananthapuram

Module II -

Make the student capable of translating verses and short passages from Sanskrit to English or RegionalLanguage and from English to Sanskrit.

Essential Rading:-

Exercises in Transalation by - T.K. Ramachandra Iyer, R.S. Vadhyar & Sons, Palakkad

26

SK2 BO 2BA DEGREE PROGRAMME SANSKRIT

SEMESTER II CORE COURSE IIGADYAKAVYA AND KHANDAKAVYA

Texts Hershacharita of Banabhatta - Ucchvasa-I and Meghaduta of Kalidasa- Purvamegha onlyCredits. 4 Instructional Hours 108Aim of the course

Create awareness of elegant classical prose literature of Sanskrit. Familiarise the new genre of poetrypropounded by Kalidasa through Meghaduta viz - Sandesakavya.Objectives of course

1. To make awareness in Sanskrit Gadyakavya and sandesakavya.2. To make the student to appreciate the elegance of Gadya and Snadesakavya in Sanskrit literature.3. Compare similar types of literature in Malayalam.

Module I -General awareness of Prose literature in Sanskrit. A peep into the major prose works of Sanskrit literature.Essential Reading:-History of porse literature from History of Classical Sanskrit literature - M. Krishnamachariar.Additional reading:-1. History of Sanskrit Litarature - A.B. Keith2. Indian Kavya Literature - A.K. warder3. Samskrita Sahityacharitram - Ed. Dr. M.S Menon & Dr. K. Kunjunni Raja, Kerala Sahitya Academi Thrissur.

Moduel - IILife, style and works of BanaBhatta, Appreciation of prose literature in the light of Harshacarita.Essential reading:-Harshacharta of Banabhatta - Ucchvasa IAdditional reading -Kadambari of Banabhatta, Dasakumaracarita of Dandin.Module III -Introduction of Khandakavya in Sanskrit literature Different types of Khadakavya. Eg- Devotional lyrics,Erotic lyrics - The origin and growth of Sandisakavyas.Familarise the major Sandesa kavyas in Sanskrit.Essential reading -History of classical Sanskrit literature - M. Krishnamachariar - Portions dealing with lyrical poetry, its divisions andcharacteristics.Additional reading :-1. History of Sanskrit literature - A.B. Keith2. History of Sanskrit Literature - Winternitz3. Samskrita Sahitya Charitram Vol II. pub. by Kerala Sahithya Academy, Thrissur.Module IV -Life and works of Kalidasa. Appreciation of Sandesakavya in the light of MeghadutaEssential reading :-Meghaduta of Kalidasa - Purvamegha only.Additional reading :-Malayalam Translation of Meghaduta by Kuttikrishna Marar - Pub: Marar Sahityaprakasan, Calicut.Other Sandesakavyas in Sanskrit and Malayalam.

27

SK2 C 03 (01)BA DEGREE PROGRAMME SANSKRIT

SEMESTER II COMPLEMENTARY COURSE IIITECHNICAL LITERATURE IN SANSKRIT

Credits. 2 Insructional Hours 54(Answers may be written either in Sanskrit on in English.

In writing Sanskrit Devanagari Script should be used)Aim of the course

Ancient Indian technological development is embeded in Sanskrit literature. To inculcate an aptitude in stu-dents to unearth and study the concealed techonological and scientific knowledge - of ancient India.Objective of course

1. To have an awarnecess of ancient Inidan Scientific knowledge2. To have an awarencess of the technological development in ancient India.3. To have an awarancess of the various disciplines of Knowledge prevailed in ancient India.

Course outlineModule I -The scope of technical literature - The meaning of Technical literature - The study of technical literaturescientific methodology of ancient India.Modulae II -Astronomy and Mathematics in ancient India.Modul III -Sanskrit literature on Medical Science - Sanskrit Medical terminology - Elephantology - Vrkshayurveda.Module IV -Sanskrit literature on Architecture, Iconography, Vastuvidya, Ecology, Sculpture and Town planningEssential reading -

1. Technical literature in Sanskrit - S. Venkita Subramania Iyer (Essays - 1,2,3,4,5,6 and 15)2. Indian Scientific Traditions - Dr. N.V.P. Unithiri, Calicut University publication (Essays(i) Scientific Methodology in Ancient India - Dr. K.N.N. Elayath.ii) Elephantology : Dr. P. Narayanan Namboodiriiii) Thoughts on biodiversity and conservation in ancient and medievat Sanskrit literature - Dr. N.V.P.

Unithiri.iv) Iconography and sculputre - Balagopal T.S. Prabhu.v) Town planning in ancient India - Ananthakrishnan Kunholathillathvi) Vastuvidya and Ecology - Dr. C. Rajendran.

Additional Reading1. Science and Technology in Ancient India - Deviprasad Chattopadhyaya.2. Science in History - J.D. Bernal3. A Concise History of Science in India - S.N. Sen & Subbarayappa

28

SK2 C-04 (01)BA DEGREE PROGRAMME SANSKRIT

SEMESTER II COMPLEMENTARY COURSE IVCONTRIBUTION OF KERAL TO SANSKRIT LITERATURE

Credits. 2 Insructional Hours 54(Answer may be written either in Sanskrit on in English.In writing Sanskrit Devanagari Script should be used)

Aim of the course

The course aims at introducing the contribution of Kerala Writers in Sanskrit, which forms a veryprominent part in Sanskrit Literature. Kerala has made considerable contributions to almost all branches ofknowledge in Sanskrit.

Objectives of the courese -

To familiarise the abundant wealth of knowledge preserved in Sanskrit by Keralite scholars. It pervades to almostall categories of literature like Kavya (both gadya and padya), Nataka, Champu, Literary criticism, and Hermanuetics

Couse outline

Module I

Kulasekharas of Mahodayapuram

Module II

Zanorins of Kozhikode

Module III

Contributions of Cochin Royal Family

Module IV

Contributions of Kerala to Sanskrit literary Criticism

Essential Reading :-

Contribution of Kerala to Sanskrit literature - Dr. K. Kunjunni Raja


1. Keraleeya Samskrta Sahityacharitram - Waddakkumkur Rajaraja Varama

2. Keral Sahitya charitram Ullur S. Parameswara Iyer.

3. Kerala Sanskrit Literature - A. Biolography - S. Venkitasubramania Iyer.

4. Sanskrit Literature of Kerala - E. Easwaran Nampoothiri.

5. Studies in Kerala Sanskrit Literature. Dr. N.V.P. Unithiri.

29

SK2 C 02 (02)BA DEGREE PROGRAMME MALAYALAM

SEMESTER II COMPLEMENTARY COURSE IIPOETRY, GRAMMAR & TRANSLATION

[Text:- Sreekrishna Vilasam of Sukumarakavi canto I]Credits. 4 Instructional Hours 54

Aim of the course

The course aims at familiarising the student with Sanskrit kavyas. It also aims to make the student capableof understanding the fundemental principles of Sanskrit grammar and to acquanit with simple translation from sanskritto regional language

Objectives of the Course:-

To make the student aware of the style of Sanskrit Kavyas in General. Appreciation of Poetry. Identificationof Vibhaktis of words in the verse. Compare the similar contexts from malayalam literature. To teach thestudent the fundamental principles of Sanskrit grammar and to develop the skill of translating verses from Sanskrit toregional language.

Course outline:-

Module I -

Hisotry of Kavya literature in Sanskrit with special reference to Mahakavya. Characteristics of Mahakavyaand its importantce in literature. Major Mahakavyas

Essential reading:

Samskrita Sahitya Charitram Vol II Pub: by Kerala Sahitya Academy, Thrissur.

Module II.

Sukumarakavi - His style - works

Essential reading

Sreekrishna Vilasam Canto I (slokas 1 to 45)

Additional reading -

Malayalam Translation of Sreekrishna Vilasam.

Module III

Grammar 1) Dedensions of Tad, Idam, Rajan, Yushmad and Asmad Sabdas.

2) Conjugations of root Vand in Lat, lit, lrit, lan and lot lakaras.

Essential reading:-

Siddharupa

Additional reading:

Sabdamanjari, Dhatumanjari, Balabodhanam and Laghu Samskritam of Dr. K.G. Paulose.

Module IV - Translation of Known verses from the prescribed text.

30

SEMESTER III

Course Code Title Instructional Creditshours per week

SK3 A 09 (01) Drama & Alankara 5 4

SK3 B 03 Methodology of Sanskrit learning 5 4

SK3 13 04 Nataka & Champu 4 4

SK 3 C 05 (01) Linguistics I 3 2

SK3 C 06 (01) Indian Phiosophy - I- Vedic 3 2

SK3 C 03 (02) Kerala Contribution to Sanskrit 3 3

31

SKA 09 (01)B.A/B.SC DEGREE PROGRAMME SANSKRIT

SEMESTER III COMMON COURSE IXDRAMA AND ALANKARA

Credits. 4 Instructional Hours 90

Aim of the course

Sanskrit has a rich and envious tradition of Drisya kavya. This course aims at a general awareness of drisya kavyain Sanskrit and a peep into the concept of alankara in Sanskrit. It also intends to make the student aware of letterwriting, general essay and comprehension passage.

Objectives of the Course

To know about the general characteristics of Sanskrit dramaTo cultivate the culture of appreciation of Sanskrit drama among students.To make the student to know about the general features of Alankaras in literature and how far it isuseful in the appreciation of literature.

Course Outline:-

Module I

Origin development characteristics and types of Sanskrit drama in general. Major Authors and Major textsin Sanskrit drama (Kalidasa Bhavabhuti, Mrcahakatika, Mudrarakshasa and Acharayacundamani)

Essential reading :Sanskrit Drama - A.B. KeithAdditional reading -A short History of Sanskrit literature T.K. Ramachandra Iyer.Samskrit a Sahityacharitram - Kerala Sahithya Academy Vol. IIModule iiBhasa’s plays, its style and CharacteristicsAppreciation of the dramas of Bhasa.Essential readingMadhyamavyayoga of BhasaAdditional reading :-

1. Bhasa A Study - Pusalkar A.D2. New problem in Bhasa plays - Dr. N.P. Unni.

Module III -Alankara - The main features of Alankara in Sanskrit literatureEssential reading -Kuvalayananda - of Appayyadikshita. (Upama, Utpreksha, Ullekha, Dipaka, Slesha and Arthantaranyasa)


History of Sanskrit Poetics - P.V. Kane.History of Sanskrit poetics - S.K. De

32

SK 3 B 03B.A DEGREE PROGRAMME SANSKRIT

SEMESTER III CORE COURSE IIIMETHODOLOGY OF SANSKRIT LEARNING

Credits. 4 Instructional Hours 90Aim of the course

This course aims at imparting the students of Sanskrit a thorough knowledge of the methodology of learningSanskrit, which includes both ancient and modern perspectives of learning.Objectives of the Course1. To acquaint the students with the methodology of learning Sanskrit language - Laukika, Vaidika and Prakrit.2. To know about the methodology of learning Sastra.3. To impart basic knowledge to the students about manuscriptology.

Course outlineModule I

Laukika Sanskrit - Sanskrit Grammarians Panini, Katyayana and Patanjali - Munitraya. Learning of Sanskritthrough Kasika and Prakriya methods. Major Grammarians in Kasika method - Jayaditya, Vamana and Hardatta.Major Grammarians in Prakriya method - Dharmakirti, Ramachandradikshita, Nagesa, Narayana bhatta etc. Twomajor traditions Paniniya and ApaniniyaEssential reading :-Uparinavagramajanmano Narayanabhattapadasya Vyakaranapratibha - N.V. Krishnawarriar. (Translation toSanskrit by Prof.. K.P. Narayana Pisharoty) from Prakriyasarvaswam of Melpathur Narayanabhatta pub-lished by Guruvayoor Devaswom, Guruvayoor.Module iiVaidika Sanskrit and PrakritaEssential reading :1) Vedic Grammar Ed.by. Dr. M. SivakumaraswamyArticle - Absence of Sandhi in Vedic Texts. BharaviPrakasana. Bangalore 1984.2) Natya Sastra - Bharatamuni, Chapter VII- Bhashavidhanam.Additional Reading -Vedic Grammar - A.A. Macdonnel.Module iii -Methodology of Sastra

Major texts and Acharyas of Six systems of Indian Philosophy - Jaimini, Sabraswamin, Kumarilabhatta,Prabhakara, Sanakara, Ramanuja, Madhava, Gautama, Udayana, Ganagesa, Kanada, Prasastapda, Kapila,Easwarakrishna, Patanjali, Vyasa and Their works.Essential Reading :Sarvamatasamgraha - Melpathur Narayana BhattaAdditional reading :

1. Sarvadarsanasangraha - Madhava.2. Outlines of Indian Philosophy - Pro. M. Hiriyanna

33

Module IVManuscriptologyEssential Reading -Fundamentals of Manuscriptology - P. Visalakshi.Dravidian Lingauists Association, St.Xaviers College Trivandrum.Chapters - Manuscriptology and its Significance.Language and ScriptManuscript CharacteristicsCollection of Manuscripts, CatelogueingAdditional readings

1. Conservation of Manuscripts and Documents-INTACH Indian conservation Institute, Lucknow 1992.

2. Introduction to Manuscriptology - R.S. Sivaganeshamurthy.Sarada Publishing House Delhi 1996

34

SK3 B 04B.A DEGREE PROGRAMME SANSKRIT

SEMESTER III CORE COURSE IIINATAKA AND CHAMPU

Credits. 4 Instructional Hours 72Aim of the course

The course is aimed to acquaint the students with the drisya kavyas of Sanskrit Literature. The types ofdrama, characteristics of drama are also to be familiarised. Introduction of the Champu literature whichforms a major part of Sanskrit literature is also intended by this course.Objectives of the course

1. Study of Sanskrit dramatic literature in general2. General study of the dramas of Bhasa3. Champu literature - Its origin, growth and characteristics.4. Appreciation of drama and champu.

Module I.General study of Sanskrit dramatic literature Rupakas, Uparupakas, types of Abhimaya, enjoyment of

Rasa.Essential reading :

1. Sanskrit Drama - A.B. Keith2. Sanskrit Drama - Its origin Development and Decline - Indusekhar.

Additional reading1. Natyasastra of Bharata2. Dasarupaka of Dhananjaya3. Sanskrit Sahitya Vimarsanam - Dr. N.P. Unithiri4. The Traditional Sanskrit Theatre of Kerala - Dr. C. Rajendran

Module ii -Bhasa - His life, works and date.Drama of Bhasa - SwapavasavadattamDramic style of Bhasa.Essential reading -Swapnavasavadatta of Bhasa.Additional reading -1. Bhasa A. Study - A.D. PusalkarModule iiiChampu literature in Sanskrit. Major authors and major champus in Sanskrit. Kerala authors and the prabadhasof Melpathur.Essential Reading -History of classical Sanskrit Literature : M. Krishnamacharier.Additional reading

1. Sanskrit sahityacharitram : Dr. M.S. Menon, Dr. K. Kunjunni Raja Kerala Sahitya Academy Thrissur.2. A Short History of Sanskrit Literature : T.K. Ramachandra Iyer

Module iv :- Bhoja - His life date and works. Style of Bhoja Appreciation of ChampuEssential reading - Ramayana Champu - Bhoja BalakandaAdditional Reading:- Sanskrit commentary on Ramayanachampu by Ramachandra Dikshita

35

SK3 C 05 (01)

BA DEGREE PROGRAMME SANSKRIT

SEMESTER III COMPLEMENTARY COURSE V

LINGUISTICS - I


Aim of the course

The course aims at the introduction of the origin of language, the nature and scope of the study of languageand its divisions. It also expounds the phonetic laws and phonetic changes in Sanskrit.


This course acquaints the student with the basic principles of linguistics. The study of language and literaturewill be incomplete without the awareness of linguistics. This course helps the student to know how the language isoriginated and to which family Sanskrit belongs and how far it preserves its original characteristics and what are thechanges that occurred in the language during its transition from Indo European to classical Sanskrit.

Module I

Introduction - Nature and scope of the Science of language, Four divisions - Phonology, Morphology, Syn-tax and Semanitcs - Theories about the origin of language, Classification of language - Morphological and Genea-logical. Dialects and Cognate languages.

Module II

Phonology - Mechanism of Speech. Sonants and Consonants and their classification - Phenetic laws, Causesand types of Phonetic change.

Books for Reference

1. An Introduction to Indian Linguistics. Srimannarayanamoorthy

2. A Students Hank book of Comparative Philology - T.K. Ramachandra Iyer

3. Language - Bloomfield

4. The study of Language - George Yule.

36

SK3 C 06 (01)BA DEGREE PROGRAMME SANSKRIT

SEMESTER III COMPLEMENTARY COURSE VIINDIAN PHILOSOPHY I VEDIC SCHOOLS

Credits 2 Instructional Hours 54

Aim of the course

Study of Sanskrit language is invariably connected with the study of the origin of darsanas. The studyof the darsanas enables the student to understand the language and literature in the correct perspective. This courseaims at inculcating the perspective in the mind of the student in the correct way.


1. To familiarise the student with the six systems of Indian Philosophy which are popularly known asVedic school of Indian philosophy- viz. Nyaya Vaiseshika, Sankhya Yoga, Purvamimamsa and Uttaramimamsa.

2. To enable the student to understand the study of Sanskrit and literature in a proper and correct perspective.

Course Outline

Module i -

Development of Philosophical thought in India - Introduction.

Module ii -

Nyaya - Vaiseshika

Module iii -

Sankhya - Yoga

Module iv -

Purvamimamsa

Module v -

Uttaramimamsa (Vedanta)

Essential reading -

Outlines of India Philosophy - M Hiriyanna

Additional reading

1. Critical survey of Indian Philosophy - S.D. Sarama

2. History of Indian Philosophy - S.N. Dasgnpta

3. Indian Philosophy - Dr. S. Radhadrishnan

4. Indian Philosophy - Deviprasad Chattopadhyaya

5. What is living and what is dead in Indian philosophy - Deviprasad Chattopadhyaya

6. Bharateeya Chinta - K. Damodaran

7. Sarvadarsana Samgraha of Madhava - Ed.by. T.G. Mainkar

37

SK3 C 03 (02)

BA DEGREE PROGRAMME MALAYALAM

SEMESTER III COMPLEMENTARY COURSE III

KERALA CONTRIBUTION TO SANSKRIT


Aim of the course

The course aims at introducing the contribution of Kerala scholars in Sanskrit which forms a veryimportant part in Sanskrit literature. Kerala has made contributions to almost all branches of knowledge inSanskrit.


To introduce the student the wealth of knowledge preserved in Sanskrit by Kerala Scholars to branches likePhilosophy, Literature, Ayurveda, Jyotissastra, Ganita and Vastuvidya.

Course outline

Module I

Philosophy - Sankaracharya, Sri Narayanaguru, Chattambiswamikal

Module II

Literature - Melpathur, Vilvamangalam, Leelasuka, Ramapanivada, Kulesekhara, Sakthibhadra, Kerala VarmaValiyakoyi Thampuran, A.R. Rajarja Varma, Kodungllore Poets, Manaveda, Sankarakavi, K.N. Ezhuthachan,P.C. Devasya, P.K. Narayanapilla.

Module III

Other branches - Major works on Ayurveda, Jyotissastra, Ganta and Vastuvidya.

Essential reading:-

Kerala Sahitya Charitram - Ullur S. Parameswara Iyer.

Technical literature in Sanskrit - S Venkita Subramania Iyer.

Additional reading

Keeraleeya Samaskrata Sahitya Charitram -Waddakkumkur Raja Raja Varma

Studies in Kerala Sanskrit literature - Dr. N.V.P. Unithiri

Contribution of Kerala to Sanskrit Literature - Dr. K. Kunjunni Raja

38

SEMESTER IV


SK4 A010 (01) History of Sanskrit Literature KeralaCulture and Translation 5 4

SK4 B 05 Mahakavya, Alankara and Vritta 4 4

SK4 B 06 Natyasiddhantha 5 4

SK 4 C 07 (01) Lingnistics - II 3 2

SK4 C 08 (01) Indian Philosophy II- Non Vedic Schools 3 2

SK4 C 04 (02) Drama and Kerala Sanskrit Theatre 3 2

39

SK 4 A 10 (01)B.A/B.SC DEGREE PROGRAMME SANKRIT

SEMESTER - IV COMMON COURSE - XHISTORY OF SANSKRIT LITERATURE KERALA CULTURE & TRANSLATION

Credits. 4 Instructional Hours 90Aim of the courseThis course aims at a glimpse to the Epic literature, Historical Kavyas and Champu literature. The characterstics ofthese categories of Sanskrit literature are examined here. An overall performance of Keralite scholar of sanskritliterature is also perveived by this course. The performing classical art forms of Kerala also comes under the previewof this course. Development of the the translation skill among the students is also intended.Objectives of the Course

To familiarise the general features of Ithihsas. Historical Kavyas and Champu Kavyas. To introduce themajor Sanskrit works and Authors of Kerala. To impart a general a awaraness of the classical art forms likekutiyattam etc. To enable the students to translate from Sanskrit to English and Vice Versa.

Course OutlineModule I

Epics in Sanskrit - Date, stages of development - Influence on later literature and poetic style.Module IIHistorical Kavyas - Rajatharangini, Madhuravijayam, Raghunathabhyudayam, Mushikavamsam, Visakhavijayam,Angalasamrajyam, Keralodayam.Module IIIChampukavya - definition - origin and Development of Champu literature. Major Champu works - Nala ChampuYasasthilaka Champu, Ramayana Champu Bharata Champu, Neelakanthavijaya Champu, Viswagunadarsa Champuand Purvabharata Champu.Essential reading :1. A Short History of Sanskrit literature - T.K. Ramachandra Iyer2. Samskrta Sahitya Caritram Vol. - II. Pub: by Kerala Sahitya Academy.Additional reading -1. A History of Classical Sanskrit literature - M. Krishna Machaniar.2. History of Sanskrit literature - S.N. Dagupta and S.K. De.Module IVMajor Sanskrit authors of KeralaSankarachariar, Melputhur, Ramapanivada, Chattambi Swamikal, Sree Narayanaguru, Punnessari NeelakanthaSarma and Swathi Thirunal.Essential readingContribution of Kerala to Sanskrit literature - Dr. K. Kunjunni Raji.Module V

Classical performing arts of Kerala. Kutiyattam, Cakyarkuttu. Nangiarkuttu and KrishnanattamReference1. Kuthambalangalil - K.P. Narayana pisharoti 2. Natyakalpadrumam - Mani Madhava Cakyar.3. Traditional Sanskrit theatre of Kerala - Dr. C. Rajedran.4. Ahbinetri - Usha Nangiar. 5. Nangyarkuttu - Nirmala PanikarModule VITranslation - Unknown Sanskrit verses to Reagional language or English. English passage to Sanskrit

40

SK 4 B 05

B.A DEGREE PROGRAMME SANSKRIT

SEMESTER - IV CORE COURSE - V

MAHAKAVYA, ALANKARA AND VRITTA

(Texts : Kiratharjuneeyam Canto I. Kuvalayananda and Laghuvrttaratnakara)


Aim of the courseThis course aims at introducing the Mahakavya literature to students through the study of the Kriratarjuneeya ofBharavi. It also aims at familiarising the Alankaras and Vrttas and their place in the study and appreciation of poetry.

Objectives of the CourseTo introduce the students the general features of Mahakavya.

To introduce the date, style and Characteristics of Bharavis poetry.

To acquaint the student with the study of Mahakavyas in the traditional and modern prospectives.

To introduce the main features of Alankaras and Vrttas in general and their role in the appreciation of poetry.

Course out line

Module I

Kiratarjuneeya of Bharavi - Canto I

Module IIStudy of the ten Alankaras 1, Rupakam, 2. Atisayokti, 3. Apahnuti, 4. Samasokti, 5. Virodhabhasa, 6. Drshtanta7. Tulyayogita, 8. Kavyalinga, 9. Svabhavokti, 10. Aprastutaprasamsa.

Essential reading :Kuvalayananda of Appayya Dikshita. Pub : by R.S. Vadhyar and sons with Commantary and English translation byProf. T.K. Ramachandra Iyer.

Additional reading -1. Bharatiya Kavyasatram - Dr. T. Bhaskaran

2. Indian Kavya Literature - A.K. Warder.

Module IIIIntroduction and study of Vrttas in Sanskrit literature.

Vrttas - 1. Anushtup, 2. Upendravajra, 3. Rathoddhata, 4. Mandakranta, 5. Sardulavikriditam, 6. Malini, 7. Indravajra,8. Vamsastham 9. Sragdhara and 10. Vasantatilakam. from Laghuvrttaratnakara with English notes and illustrationsfrom popular kavyas - by T.K. Ramachandra Iyer. Pub . by R.S. Vadhyar and sons & Kalpathi, Palakkad.

41

SK 4 B 06


SEMESTER - IV CORE COURSE - VI

NATYASIDDHANTHA

(Texts : Sahitya darpana of Viswanatha - Pariccheda VI)


Aim of the course

This course aims at introducing the Principles of Sanskrit dramaturgy to the students.

Objective of the CourseThis course enables the students to understand the principles of Sanskrit dramaturgy.

To make the student understand the dramas in a proper perspective.

The student gets acquainted with types of rupakas, their characteristics and illustrations in a good way.

Course Outline

Module IKavyabheda - into Drsya and sravya - Rupaka - types of rupakas - Nataka. Bharati Vrtti. Prastavana and its divisions,Itivrtta and its divisions, Arthopakshepakas, Arthaprakrtis and Avasthas.

Module IISandhis - its divisions - Different vrttis. Kaisiki, Arabhati and Satvati, Lakshanas and Natyalankaras

Module IIILasyangani, Mahanatakam, Prakaranam, Bhana, Vyayoga, Samavakara, Dima, Ihamrgah, Ankah, Vithi and Prahasanam.

Module IVUparupakas, Sravyakavyani, Padyam, muktakam, Mahakavyam, Khandakavyam, Kosha, Gadya - its divisions andChampukavyas.

Essential reading :

Sahityadarpana of Viswanatha, Pariccheda VI.

Additional reading -1. Dasarupaka - Dhananjaya.

2. Sanskrit Drama - A.B. Keith.

3. Natyasastra - Bharatamuni.

4. Natyamandapam - M.P. Sankunni Nair.

42

SK 4 C 07 (01)


SEMESTER - IV COMPLEMENTARY COURSE - VII

LINGUISTICS - II


Aim of the courseThe course aims at familiarising the students with the language system in general, the relevance of the study oflinguistics and its branches. So also it intends to introduce modern schools of linguistics and semantics and semanticchanges.

Objectives of the CourseTo familiarise the student with the study of language systems and speech. To introduce the branches of linguistics. Tofamiliarise the student with the modern schools of lineguistics. To introduce the semantic changes and enable thestudents to understand the Linguistic changes properly.

Course Outline

Module IDefinition of Language

Language - Behavior and Language. Language systems - Language and speech.

Module IIBranches of Linguistics.

Module IIIModern schools and movements in Linguistics -

Historicism, Structuralism, Functionalism and Generativism.

Module IVSemantics.

Causes of Semantic Change - Specialisation - Generalisation - Transference - Pejuration - Evaluation.

Books for reading :1. An Introduction to Sanskrit Linguistics - by Srimannarayana Murthy. M. - Bharatiya Vidya Prakasan New

Delhi.

2. A student’s Hand book of Comparative Philology - by. T.K. Ramachandra Iyer.

3. Linguistics - by David Crystal

4. A very short Introduction to Linguistics - by P.A. Mathews.

5. Language and Linguistics - by Crown Hymns.

6. Cambridge Encyclopedia of Languages by Ferdinand De Sansfiur.

7. Adhunikabhashasastram - Dr. T.B. Venugopala Panicker. Kerala Bhasha Institute. Thiruvananthapuram.

8. ‘Bhashartham’ - Dr. T.B. Venugopala Panicker, Kerala Bhasha Institute, Thiruvananthapuram.

43

SK 4 C 08 (01)

B.A DEGREE PROGRAMME SANKRIT

SEMESTER - IV COMPLEMENTARY COURSE - VIII

INDIAN PHILISOPHY - II.

NON VEDIC SCHOOLS


Aim of the courseThis course aims at a general awareness of the non vedic schools of Indian Philosophy. This course introduces, theCharvaka Philosophy, Bauddha and Jaina Philosophies and other Schools of Philosophy like Pratyabhijna and Paniniyan.

Objectives of the CourseTo introduce the main feetures of Indian Philosophy, its divisions into vedic and non vedic schools and main works ofnon vedic Indian Philosophy.

Course Outline

Module IDevelopment of Indian Philosophical thought. Division into Vedic and Non vedic schools - Major Authors and worksof non vedic schools.

Module IICharvaka Philosophy

Module IIIBauddha Philosophy

Module IVJaina Philosophy

Module V

Other schools of Non vedic Philosophy - Pratyabhijna, Panini etc.

Essential reading :1. Out lines of Indian Philosophy - M. Hiriyanna.

2. Sarvadarsanasamgraha of Sayana Madhava.

Additional reading -1. Lokayata - D.P. Chattopadhyaya.2. A study in ancient Indian Materialism - D.P. Chattopadhyaya3. History of India Philosophy- S.N. Dasgupta.4. Outlines of Jainism - Ed. F.W. Thomas.5. Indian Philosophy - Dr. S. Radhakrishnan6. Indian Thought - K. Damodaran.

44

SK 4 C 04 (02)B.A PROGRAMME MALAYALAM

SEMESTER - IV COMPLEMENTARY COURSE - IV

DRAMA AND KERALA SANSKRIT THEATRE


Aim of the courseThe course aims at familiarising Sanskrit dramatic literature. Course enables the students to know the general fea-tures of Sanskrit drama and major dramatic works: The course encourages the study of Kerala Sanskrit theratre.

Objectives of the CourseTo familiarise Sanskrit dramas to students.

To familiarise Bhasa and his plays

To familiarise the enactment of sanskrit drama and other theatres of Kerala.

Course Outline

Module I

Dutavakya of Bhasa.

Module IIMajor dramatists and their works. Kalidasa, Bhavabhuti and Saktibhadra.

Module III

Kerala Sanskrit Theatre - Kudiyattom, Chakyarkuthu and Nangyarkuttu.

Additional reading -1. Natyakalpadrumam - Mani Madhavachakyar.

2. Kuttampalangalil - Prof. K.P. Narayana Pisharoty.

3. Abhinetri - Usha Nangiar.

4. Sanskrit on the stage - Dr. K. Kunjunni Raja.

5. Natyamandapam - M.P. Sankunni Nair

45

SEMESTER V


SK5 B 07 Veda Smrthi and Upanishad 5 4

SK5 B 08 Vyakarana and Nyaya 5 4

SK5 B 09 Bhagavatgita and Arthasastra 5 4

SK5 B 10 General informatics 5 4

SK5 D (01) Management principles in Sanskrit 3 2

SK5 D (02) Ancient Indian Law 3 2

SK5 D (03) Scientific literature in Sanskrit with specialreference to Kerala 3 2

Course work/project 2 -

46

SK5 B07B.A PROGRAMME SANSKRIT

SEMESTER - VCORE COURSE - VII

VEDA SMRTHI AND UPANISHAD


Aim of the course

Aim of the course is to make the student aware of the Vedic culture, Vedic text, the most ancient literary formsavailable to us. It also introduces the Upanishads and Upanishadic culture. A general awareness of Smrtis is alsointended here.


To introduce Vedic texts, Upanishad and Smrti to the students.To enable the students to improve their knowledge of Vedic literature, Upanishads and Smrtis.To familiarise the student with the ancient system of judiciary.

Course Outline:-

Module I

Introduction of vedas, Upanishads and Smrtis Their date, language, religion, characteristics and culture.

Module IIRgvedic hymns of Agni, Indra, Ushas and kitavaModule IIIVerses 1 to 93 - VIII Adhyaya of ManusmrtiModule IVIsavasyopanishadEssential reading

1. Vedic Reader - A.A. Macdonell. Oxford University Press - Delhi, Bombay.2. Manusmrti - Ed. Ganganath Jha, Motilal Banarsidass, Delhi.3. Isavasyopanishad


1. A short History of Sanskrit Literature - Prof. T.K. Ramachandra Iyer.2. Rgveda - Malayalam Translation by Vallathol Narayana Menon.3. Samskrta Sahitya Charitram - K.C. Pillai, D.C. Books, Kottayam.4. History of Vedic Literature - S.N. Sarma, Chowkhamba Sanskrit Series - Varanasi.5. Yanjavalkya Smrti - Ed. T. Ganapathi Sastri, Munshiram Manoharlal Publishers, New Delhi, 1992.6. Smrti, Political and Legal system - A Socio Economic Study - Prabhavathi Sinha - Peoples Publishing

House, New Delhi, 1982.7. Sankarabhashya of Isavasyopanishad.

47


SEMESTER - VCORE COURSE - VIII

VYAKARANA AND NYAYA


Aim of the course

The course aims at developing skill among the students in using and understanding Sanskrit grammar. Language skillcan be developed only through the study of Vyakarana. This course aims at developing language skill also. Thecourse intends to provide the student with the basic knowledge of Nyaya siddhanta.


To enable the students to use the language without error.To know Sandhi rules, samasa and through this the better understanding of literature.To understand and use language in a better style through the study of Nyaya.To acquire general awareness of Nyaya Philosophy.

Course Outline:-

Module I

Samjnaprakaranam and Paribhashaprakaranam

Module II

Sandhi - Achsandhi, Halsandhi and Visarga Sandhi

Module III

Subanta Prakaranam Ajanta Pullinga Prakaranam and Ajanta Streelinga Prakaranam - Prakriyas of Ramasabdaand Remasabda.

Module IV

Bhuvadi prakaram - Prakriya of Bhu dhatu in all Lakaras.

Module V

Tarkasangraha of Annambhatta (whole) Pratyaksha Khanda only with Deepika.

Essential reading :

1. Siddhanta Kaumudi of Bhattojidikshita.2. Tarkasangraha of Annambhatta with Deepika.


1. Laghu Panineeyam - A.R. Raja Raja Varma.2. Laghusiddhanta Kaumudi - Balahitaishini Bhashavyakhya by Prof. R. Vasudevan Potti.3. Primer of Indian Logic - Kuppuswami Sastri.4. Prakriyasarvaswam - Melputtur Narayana Bhatta - Guruvayoor Devaswom, Guruvayoor.

48

SK5 B09B.A DEGREE PROGRAMME SANSKRIT

SEMESTER - VCORE COURSE - IX

BHAGAVADGITHA AND ARTHASASTRA


Aim of the course

This course aims at introducing two masterpieces of Sanskrit Literature - Bhagadvadgita and Arthsastra to thestudents. Both texts are great works on crisis management and state craft.


To enable the students to understand Bhagavadgita, the great philosophical text.To introduce ancient state craft and management principles through the study of Arthasastra.To make students capable of crisis management.

Course Outline:-

Module I

Bhagvadgita - Chapter III

Module IIArthasastra of Kautilya - Vinayadhikaranam. Segments 1 to 7.Module IIIArthasastra - Vinayadhikaranam - Segments 8 to 13.Module IVArthasastra - Vinayadhikaranam - Segments - 14 to 18.Essential reading

1. Bhagavadgita2. Arthasastra - Kautilya - Vinayadhikaranam


1. Indian Traditions of Management. Ed. Dr. N.V.P. Unithiri.2. The Holy Geetha - Swami Chinmayananda.3. Arthasastra - Malayalam Translation by K.V.M.4. Bhagavadgita - with Sankarabhashyam.

49


SEMESTER - VCORE COURSE - X

GENERAL INFORMATICSCredits. 4 Instructional Hours 90Aim of the courseTo update and expand the basic informatics skills and attitudes relevant to the emerging knowledge society and alsoto equip the students to effectively utilize the digitgal knowledge resources for their chosen course of study.Objective of the Course

To review the basic concepts and functional knowledge in the field of informatics.To review functional knowledge in a standard office package and popular utilities.To create awareness about major informatics initiatives in India and Kerala.To impart skills to enable students to use digital knowledge resources in learning.

Course Outline:-Module IFeatures of the modern personal computer and peripherals, computer network & Internet, Wireless technology,Introduction of ATM purchase of technology, License, Guarantee, warranty, overview of Operating Systems &Major Application Softwares.Module IIData, information and knowledge, knowledge management - Internet access methods - Dial-up, DSL, Cable,ISDN. Internet as knowledge repository, academic search Techniques, Creating cyber presence, case study ofacademic websites. Basic concepts of copyrights, And patent, Plagiarism, Introduction to use of IT in teaching andlearning, Case study of Educational software, academic services INFLIBNET, NICNET, BRNET,Module IIIIT & Society - issues and concerns - digital divide, IT & development, the free software movement, IT industry,new opportunities and new threats, software piracy, cyber ethics, Cyber crime, cyber threats, cyber security, pri-vacy issues, cyber laws, cyber addictions, Information overload, health issues - guidelines for proper usage ofcomputers. E-wastes and green computing, impact of IT on lauguage & culture-localization issues - Unicode IT andregional languages.Module IVType setting in sanskrit. LatexPackage Desktop Publishing in Sanskrit, Installing fonts, Office Package, Keyboard layout for Sanskrit,Govt: Standards, Sorting in Sanskrit, Sanskrit to Roman script, Use Transliteration marks (Software package)Theory : Sanskrit and Computers, Knowledge representing in artificial intelligence,Note : The first 3 modules are to be dealt with a very general manner onlyEssential readingTechnology in Action, PearsonV. Rajaraman, Introduction to Information Technology, Prentice HallAlexis Leon, & Mathews Leon, Computers Today, Leon VikasPeter Norton, Introduction to Computers.Additional Reading :-George Beekman, Eugene Rathswhol, Computer Confluence, Pearson Education.Barbara Wilson, Information Technology: The Basics, Thomson LearningRamesh Bangia, Learning Computer Fundamentals, Khanna Book Publishers.

50

SK5 D (01)B.A DEGREE PROGRAMME SANSKRIT

SEMESTER - VOPEN COURSE - I

MANAGEMENT PRINCIPLES IN SANSKRIT


Aim of the course

This course aims at familiarising the management principles in our ancient literature that lay unearthed hitherto. Bythis course students get acquainted with a value based, management principles that erected on the pillars likeBhagavadgita and Mahabharata.


To look into the management principles and leadership qualities in Bhagavadgita and Mahabharata.To enable the students to understand the ancient Indian Management Principles and compare it with moderprinciples of Management.

Course Outline:-

Module I

Leadership lessons from Bhagvadgita

Module II

Leadership and Managing Power - Insights from Mahabharata

Essential reading :

1. Leadership Lessons from Bhagavadgita - A commantary on Chapter I of Bhagavadgita - by Sita Pati Das(Joshua.J.wulf)

2. Leadership and Managing Power - Insights from Mahabharata - Pradeep Bhattacharya - (Appended here-with)


1. Indian Traditions of Management. Ed. Dr. N.V.P. Unithiri.2. Guidelines for value Based Management from the Vidura Niti. - Sivakumar. N. and Rao. V.S. - Chinmaya

Management Review.3. Indian Philosophy and Managerial Wisdom - K.V.K. Thampuran - Chinmaya Management Review.4. In the wonderland of Indian Management - Sharu Rangnekar - Vikas Publishers, Madras.

51

SK5 D 02B.A DEGREE PROGRAMME SANSKRIT

SEMESTER - VOPEN COURSE - II

ANCIENT INDIAN LAW


Aim of the course

The course aims at acquainting the student with the rich sources and the vast literature of Ancient Indian Law. It alsoaims at giving a general picture of different phases in the development of different laws like personal, social andcriminal laws in Ancient India. And also to give a descriptive analysis of important landmarks in this development,such as Dharmasutrs, Smrtis (especially, Manusmrti and Yanjavalkyasmrti) and Arthasastra.


1. The student is to get a historical and content-wise sketch of Major Dharmasutra texts.2. He is to get a brief but clear sketch of major Smrti works.3. He is to be equipped with awareness of Arthasastra as a work on Judiciary, though it is primararily a work on Statecraft.4. He is to get a general idea of importance of Manusmrti and Yajnavalkyasmrti in the formation of present Hindu Law.

Course Outline:-

Module I

A General introduction to Dharmasutra works. Enumeration and the relative chronology of all dharmasutra works.A short analysis of contents of Dharmasutra works.

Module II

A General introduction to Smrti works. Enumeration and the relative chronology of all Smrti works. A short analysisof contents of Smrti works.

Module III

A general introduction to Arthasasthra. a general study of different Laws prescribed in Arthasastra.

Module IV

A special study on Manusmrti and Yajnavalkyasmrti as Source books of Modern Hindu Law.Reference Books -

1. A glossary of Smrti literature, S.C. Banerji, Cunthi Pustak, Calcutta, 1963.2. A brief History of Dharmasastra, S.C. Banerji, Abhinav publications, Delhi, 1999.3. The Dharmasastra- An introductory analysis, Ed. B.K. Swain, Akshaya Prakashan, New Delhi, 2004.4. Manusmrti, Ed. R.N. Sharma, Chowkhambha Sanskrita Pratishthan, Varanasi, 2003.5. Dharmasastra-A link between tradition and modernity, Ed. B.K. Swain, Chowkhambha Sanskrita Pratishthan, Varanasi.6. Kautilya- Arthasastra, Ed. L.N. Rangarajan, Penguin Books India Ltd., New Delhi, 1992.Books for additional Reference -

1. Indian family law, Sreedhara varier, (2 vols.), Janatha Book stall, Thiruvananthapuram, 1987.2. Niyamavijnanakosam (Malayalam) Advocate Sastyavan Nair, Sahitya Pravarthaka Sangham, Kottayam.3. Principles of Hindu jurisprudence, (2 vol.s), S.C. Banerji, Sarada Publishing House, New Delhi, 1996.4. Kautilya’s Arthasastra, Ed. R.P. Kangle, (III Pt.s), MLBD, New Delhi, 1992.

52

SK5 D (03)B.A DEGREE PROGRAMME SANSKRIT

SEMESTER - VOPEN COURSE - III

SCIENTIFIC LITERATURE IN SANSKRIT WITH SPECIALREFERENCE TO KERALA


Aim of the course

This course aims at introducing Scientific Literature in Sanskrit. It also aims to familiarise the contribution of Keralato Scientific Literature.


To enable the students to understand the Scientific Literature in General.To familiarise the students with the contributions of Kerala to Scientific Literature.

Course Outline:-

Module I

Ayurveda - Origin and growth of Indian medical system. Major texts and authors of Ayurveda.

Module II

Jyothissastra - Development of the science Major contributors to this field and their works.

Module III

Ganitha - Origin. Development of Indian Mathematical Tradition. Major contributions made by Indian Scholarsand their works.

Module IV

Vastuvidya - History of Indian Architecture - Major works and contributors.

Books for reading

1. Technical Literature in Sanskrit. Dr. Venkita Subramonia Iyer.2. Scientific Heritage of India - Ed. Dr. K.G. Paulose.3. Contribution of Kerala to Sanskrit Literature. Dr. K. Kunjunni Raja.4. Indian Scientific Traditions - Ed. Dr. N.V.P. Unithiri.5. History of Technical Literature in Sanskrit - D.P. Chattopadhyaya.6. History of Science and Technology in India - Kuppuram. G. and Kumudini. K. - Sandeep Prakashan, New

Delhi.7. History of Ayurveda - N.V. Krishnankutty Warrier, Aryavaidyasala Kottakkal.8. Astronomy and Mathematics in Kerala. Dr. K. Kunjunni Raja. Adyar Library, Madras.9. A History of Kerala School of Astronomyr - K.V. Sarma, Viswaswaravenda Institute, Hoghiarpur, Punjab

University.10. An Engineering Communicatory on Manushyalaya Chandrika - Achutan. A. and Balagopal. T.S. Prabhu.

Vastuvidya pratishtanam Calicut.

53

SEMESTER VI


SK6 B11 Alankara Sastra I 5 4

SK6 B 12 Alankara Sastra II 5 4

SK6 B 13 Sankhtya and Vedartha 5 4

SK 6 B 14 Culture and Environmantal Science in Sanskrit 5 4

SK6 B 15 (E01) Malayalam Writers on Sanskrit 3 2

SK6 B 15 (E0 2) Sanskrit Theatre of Kerala 3 2

SK 6 B 15 (E 03) Kavisiksha 3 2Project / Course works 2 4

54

SK6 B 11B.A DEGREE PROGRAMME SANKRIT

SEMESTER - VICORE COURSE - XI

ALANKARASASTRA - I


Aim of the course

The course aims at introducing the topic Alankarasastra in Sanskrit. The topic consists of various schools of thoughand early begnings of Alankarasastra in intended here. A general intorduction of the different schools of Alankarasastrais also aimed at here.


To familiarise the differant schools of literary criticism in Sanskrit.To know the concepts of Bhamaha and Dandin regarding poetry and literery theories.To compare the theories propounded by Sanskrit Literary theorists and scholars of other systems.

Course Outline:-

Module I

Intoduction of Sanskrit Poetics and its growth and Major Schools of thought.

Module II

Kavyalankara of Bhamaha Chapter I

Module III

Kavyadarsa of Dandin. Pariccheda I.

Essential reading :1. History of Sanskrit Poetics - S.K. De2. Kavyalankara of Bhamaha.3. Kavyadarsa of Dandin.Additional reading -1. History of Sanskrit Poetics - P.V. Kane.2. Studies on some Concepts of Alankarasastra - Dr. V. Raghavan3. Sanskrta Sahitya vimarsanam - Dr. N.V.P. Unithiri.4. A new History of Sanskrit Poetics - Krishnachaitanya5. Indian Kavya Literature - A.K. Warder.

55


SEMESTER - VICORE COURSE - XII

ALANKARASASTRA II


Aim of the course

This course aims at introducing the later theories of Sanskrit Literary criticism like Dhwany and Rasa. Definition ofKavya, divisions of Kavya and aims of Kavya are also intended here.


To integrate the knowledge of the student in Sanskrit literary criticism by way of introducing various laterschools of thought.To enable the student to apperciate poetry in the light of various literary theories.To Understand the growth of the Science of literary criticism in Sanskrit.

Course Outline:-

Module I

Intoduce the differant schools of poetics in chronological and historical persective.

Module II

Kavyaprakasa of Mammata I Ullasa - Aims of Poetry, Definition of Poetry cause of poetry Division of Poetry withillustrations.

Module III

Kavyaprakasa of Mammata- II & IIIrd ullasas. Division of Sabda and Artha, Division of Sanketartha, Categories ofLakshana, Vyanjana and Vyanjaka divisions, Arthi vyanjana and suggestive uses in poetry.

Module IV

Kayaprakacha of Mammata IV Ullasa upto the end of Rasacharcha Divisions of Dhwani and Rasaswarupa.

Essential reading :1. Kavyaprakasha & Mammatabhatta.2. Bharatiya kavyasastram - (Malayalam) Dr. T Bhaskaran.Additional reading -1. Natyasastra with Abhinavabharati of Abhinavagupta. Chapter VI2. Sahityadarpana of Viswanatha.3. Response to Poetry - Dr. G.B. Mohanan4. Sanskritasahityavimarsanam - Dr. N.V.P. Unithiri.

56


SEMESTER - VICORE COURSE - XII

SANKHYA AND VENDANTA


Aim of the course

This course aims at introducing a general awareness of Bharatiyadarsanam. More over it tries to expose to thestudents the basic principles of Sankhya and Vedanta Philosophy.


To introduce the origin and development of Indian Philosophy.

To acquaint the students with original texts on Sankhya and Vedanta Philosophy.

To enable the stuednts to understand and compare the basic principles of the various schools of Philosophy.Course Outline:-

Module I

Indroduction of the origin and development of Philosophical thought in Inida - Various schools of thought and majorauthors and works in each school of thought.

Module II

Sakhyakarika of Iswarakrishna. (Full Text)

Module III

Vedantasara of Sandananada (Full Text)

Essential reading :1. Sarvamatasangraha - Melputhur Narayana Bhatta.2. Sankhya Karitka of Iswara Krishna3. Vedantasara of SedanandaAdditional reading -1. Sarvadarsanasangraha - Madhava2. Bharatiyadarsanangal - C.V. Vasudevabhattariri.3. Bharatiyachinta - K. Damodaran.4. What is living and what is dead in Inidn Philosophy - D.P. Chattopadhyaya.5. Sankhya Thattavakaumudi - Vachaspathi Misra.6. Vedanta Paribhasha - Dharmaraja Adhwarindra.7. Outlines of Indian Philosophy - M. Hiriyanna.

57


SEMESTER - VICORE COURSE - XIV

CULTURE AND ENVIRONMENTAL SCIENCE IN SANSKRIT


Aim of the course

The course intends for the reintegration of Indian Culture in the light of modern knowledge. The awareness ofenvironmental science helps us to improve and integrate the appreciation of literature.


To enable the students to understand and appreciate currents of world thought, besides the movements ofthe Indian mind. And to familiarise the ancient Indian enviromental principles through literature.

Course Outline:-

Module I

Indian Culture - Indus valley, Harappan Culture, Vedic Culture.

Module II

Reformation movement in India - Buddha, Sankara, Ramanuja Madhwa, Vallabha, Chaitanya, Sri. Ramakrishna,Vivekenanda, Guru Nanak, Rajaram Mohan Roy, Balagangadharathilak, Sree Narayana Guru, DayanandaSarawathy.

Module III

Environmental Science in Sanskrit

Book for Reference1. Cultural Heritage of India Vol I to III2. Indian Heritage - Dr. V. Raghavan.3. The wonder that was India by A.L. Basham4. Facets of Indian Culture - A. Sreenivas5. Environmental awarencess in Sanskrit - V.N. Jha6. Enviornmental Awarencess in Ancient India by Dr. C. Rajedran from Inidian Scientific traditions by

Dr. N.V.P. Unithiri

58

SK6 B 15 (E 01)B.A DEGREE PROGRAMME SANSKRIT

SEMESTER - VICORE COURSE - XV ELECTIVE 01

MALAYALAM WRITERS ON SANSKRIT


Aim of the course

The course aims at familiarising the Students with the major wirters in Malayalam who has tired to expose the ideaslaid down in Sanskrit Literature.


To bring to the attention of the students what are the efforts done by Malayalam writers to familiariseSanskrit literature to Malayalam readers.

To enable the students to understand the principles laid down in Sanskrit easily.Course Outline:-

Module I

Kuttikrishna Marar - Bharataparyatanam, Valmikiyude Raman and Nirupanam Sanskrta Sahityathil.

Module II

Joseph Mundassery - Kavyapeethika, Manadandam.

Module III

M.P. Sankunni Nair - Chartavum Chamaravum, Natyamandapam.

Module IV

Prof. K.P. Narayana Pisharoty - Koothampalangalil, Kalidasahrdayam tedi.

Module V

N.V. Krishnawarriar - N.V yude Sahityavimarsanam, Melputturinte vyakarana pratibha.

59


SEMESTER - VICORE COURSE - XV ELECTIVE - 02SANSKRIT THEATRE OF KERALA


Aim of the course

The course aims at experiencing the Sanskrit dramatic literature to the students. Kerala Theatre is the one and theonlyone theatre which preserved the Sanskrit dramatic tradition as such.


To enable the students to aquaint with the theatre of Kerala.To Understand the origin and development of Sanskrit theatre in Kerala.To Study and compare the characteristics of Sanskrit theatre with other modern theatres.

Course Outline:-

Module I

Origin and development of Kutiyattom.

Module II

Plays performed in Kutiyattom

Module III

Peculiarities of Kutiyattom

Module IV

Chakyarkuttu and Nangyarkuttu.

Books for reading :1. Natyakalpadrumam - Mani Madhavachakyar - Published by Kerala Kalamandalam.2. Koothampalangalil - Prof. K.P. Narayana Pisharoty.3. Bhagavadajjuka in Kutiyattom - Dr. K.G. Paulose. Bharatiya Book Corporation, New Delhi.4. Kutiyattom - A Histrocial Study - Dr. K.G. Paulose - Ravivarma Saskrit Granthavali, Thrippunithura.5. Introduction to Kutiyattom - Dr. K.G. Poulose. Govt Sanskrit College, Thrippunithura.6. The Traditional Sanskrit Theatre of Kerala - Dr. C. Rajendran Pub: University of Calcut.7. Women in Kutiyattom - L.S. Rajagopal, Kuppuswami Research Institute, Madaras.8. Nangiyarkuttu - Nirmala Panicker. Published from Irinjalakkuda.9. Kutiyattom - An Introduction - Dr. K. Kunjunni Raja. Sangeetha Natak Academy - Delhi.10. Sanskrit Dramas of Kulasekhara - A Study - Dr. N.P. Unni. Pub: by Kerala Historical Society.11. Natyamandapam - M.P. Sankunni Nair, Mathrubhumi Kozhikode.12. Abhinetri - Usha Nangiar.13. Sree Ramacharitam - Nangiarammakuttu - Margi Sati14. Sree Krishnacharitam Nangiarammakuttu - P.K. Narayanan Nambiar - Pub: Kerala Kala Mandalam.

Cheruthuruthy.15. Kalalokam - Prof. K.P. Narayana Pisharoty, Mangalodayam, Thrissur.16. Ascharya Choodamani - Saktibhadra, Pub: Sangeetha Nataka Academy - Thrissur.17. Bhagavadajjukam - K.P. Narayana Phisharoty, Kerala Sahitya Acadami.

60


SEMESTER - VICORE COURSE - 15 - ELECTIVE - 03

KAVISIKSHACredits. 2 Instructional Hours 54Aim of the courseThe coruse aims at familiarising the instructions to poet, laid down in almost all texts of Alankarasastra in Sanskrit. Itis also intended to bring to light how this originated and grown in to a School of Literarary criticism in Sanskrit.Objectives of the Course

To introduce the principles of Kavisiksha to Students.To introduce the daily routine work of the poet as ernvisaged in Kavisiksha.To establish the prominence and improtance of Kavisiksha in the making of Literture.

Course Outline:-Module IIntroduction to Kavisiksha - Major texts and Authors.Module IIPadavakyaviveka, Karayithri and Bhavayithri pratibhas, concept of Kavyapaka and sources of Poetic themes.Module IIIThe Daily routine of Poet.Module IVPoetic convertions and Plagiarism.Essential reading :1. Kavyamimamsa of RajasekharaAdditional reading -1. Kavikanthabharana - Kshemendra2. Suvrttatilakam - Kshemandra3. Kavyanusasana - Hemachandra4. Alankarasekhara - Kesavamisra5. Kavikalpalatha - Deveswara6. Kavya Siksha - Vinayachandrasuri7. Hrdayasamvadam - Dr. M.S. Menon8. The Response to Poetry - G. B. Mohan9. The Art of Poetry - Paul Valery10. The Language of Poetry - Dr. K. Kunjunni Raja11. Elements of Indian Aesthetics - S.N. Ghosal Sastry12. Bharatiya Kavyasastram - Dr. T. Bhaskaran13. Samskrtattile Kavyatatvachinta - Krishnachaitanya 2 vols. N.B.S. Kottayam.

Leadership Lessons fromBhagavad-gita

ACommentary on Chapter One of Bhagavad-gita

by Sita-pati das (Joshua J Wulf)

1

Licence

This commentary is distributed under the Creative Commons 3.0 Share-Alike-By-Attribution licence.

If you redistribute this work or a modified version of this work, you must include asection attributing the original work to me and include a link to my website:http://www.atmayogi.com

The full text of the licence is available at:

http://creativecommons.org/licenses/by-sa/3.0/

The translations of the verses used are from the Bhaktivedanta Book Trust(www.krishna.com) edition of Bhagavad-gita As It Is, and are copyrighted by theBBT.

2

Preface

The question may be asked: “Why another commentary on Bhagavad-gita? Hasn'tmore than enough been said already in the more than 700 commentaries available, andespecially in Bhagavad-gitaAs It Is?”

The answer to this query is that enough can never be said about Bhagavad-gita. AsSanjaya relates to Dhrtarastra toward the closing of the book: “O King, as I recall thiswonderous and holy dialogue between Krishna and Arjuna, I take pleasure, beingthrilled at every moment.”1We can continue to discuss and inquire about Bhagavad-gita unlimitedly, and never find the end of its ability to produce the most profoundrealizations about life, the universe, and the purpose and the person behind them.

It is also a fact that Bhagavad-gita speaks on many levels about many different things.This is the nature of scripture – it is purnam, or complete. Viewed from differentangles it reveals itself in different ways. As Krishna tells Arjuna: “I shall now declareunto you in full this knowledge, both phenomenal and numinous. This being knownnothing further shall remain for you to know”2.

How the Bhagavad-gita is able to address all conceivable issues in only 700 verses ispart of its mystical potency. The opportunity exists for all time for devotees ofKrishna and the Bhagavad-gita to perform the service of highlighting and explainingthe Bhagavad-gita's application to a given topic.

The focus of this commentary is on Leadership, and thus it is called “LeadershipLessons from Bhagavad-gita”.

What is leadership? There are many definitions of leadership that highlight itsdifferent aspects. John Maxwell, author of “The 21 Irrefutable Laws of Leadership”defines leadership as “influence, nothing more, nothing less”. He goes on to say: “Hewho thinks he leads but has no-one following him, is simply taking a walk.” This is afunctional definition of leadership, one that basically says that a leader is someonewho has followers.

Leadership has been described by leadership educator Todd Duncan as “a totalcommitment to purpose, accompanied by the determination to carry it out.” This is acharacteristic definition that describes the personal qualities of a leader.

My personal definition of leadership is two-fold. First of all, it is “the supply of visionand direction in a situation of confusion and uncertainty”. This is a definition thathighlights the identity of the leader as a service provider. Secondly it is "effectingchange to take an organization from one state to another, better state". This is adefinition that helps to cast light on the nature of the service that the leader provides.

In his 21 Irrefutable Laws of Leadership John Maxwell presented the idea that

1 Bg 18.762 Bg 7.2

3

leadership can be described as a set of principles that can be learned and applied.When practices align with these principles, leadership is effective.

In his book Principle-centered Leadership Stephen Covey takes this a step further. Notonly are the practices, or the “how” of leadership governed by principles, but theactual direction and goal of leadership, or the “what” and “where”, are also subject touniversal principles.

No-one can deny that Adolf Hitler was a leader in the sense that he effectivelymobilized and directed the energy of many followers toward the pursuit of distantgoals. However, not many people would be comfortable with a book entitled:“Leadership Secrets of Adolf Hitler”. We are sure that he is not a leader worthy ofemulating. We have a sense that leadership in not only its form, but also its function,is governed by moral imperatives. These moral imperatives, signalled by ourconscience, or our “internal compass” in the language of Covey, indicate fundamentalprinciples of the universe. Leadership which conforms with these principles in termsof its form is Effective Leadership. Leadership which conforms with these principlesin terms of its form and function is Authentic Leadership.

In these terms Hitler may have been an effective leader, but he was not an authenticleader. It's not just how you lead the people that is governed by principles that youshould be aware of and consciously align with – where you lead them is also governedby principles. With great power comes great responsibility. Those who lead not inaccordance with these principles, intentions not withstanding, are guilty ofmisleading.

Bhagavad-gita describes these fundamental universal principles – the underlyingframework of the universe that reflects the purpose of the universal architect. Leaderswho align their practices with these principles will be effective leaders. Leaders whoalign their goals and the goals of the organizations they steward with these principleswill be authentic leaders – leaders who are empowered to create a better world.

Leadership is absolutely crucial. As the oft-repeated saying has it: “everything rises orfalls on leadership”. Failures or lack of leadership can be found near the root of allproblems. At this present moment in time, with so many social and environmentalindices tottering toward the red line, the world is crying out not just for effectiveleadership, but for authentic leadership. Bhagavad-gita contains the timelessprinciples that will empower leaders to be effective and authentic leaders. The greatestneed at this point in time is for those people who have been called to lead to stepforward and take up the Service of Leadership.

4

Invoking Auspiciousness

I offer my humble obeisances to Lord Sri Krishna, the speaker of Bhagavad-gita andenunciator of universal principles (sanatana-dharma) of action.

I offer my humble obeisances to Arjuna, whose questioning lead to the conversationthat forms the content of Bhagavad-gita.

I offer my humble obeisances to the Bhagavad-gita, spoken by Krishna on thebattlefield of Kuruksetra 5000 years ago in the presence of some of the greatestleaders in the world.

I offer my humble obeisances to Srila Vyasadeva the compiler and editor ofBhagavad-gita and other Vedic literatures.

May Mother Sarasvati bless my tongue and cause me to say something of value to theworld in bringing the relevance of Bhagavad-gita to contemporary problems to light.

My most humble respectful obeisances to Srila A.C. Bhaktivedanta SwamiPrabhupada, whose translation and commentary of Bhagavad-gita inspired manymillions of people to apply its teachings in their lives.

My most humble respectful obeisances to my spiritual mentor, His HolinessDevamrita Swami, who mercifully reached down to pick me up from my fallen lowlycondition, and continues to teach me the value of Bhagavad-gita in my own life.

May this commentary on Bhagavad-gita increase the harmony in this world and serveto raise leaders to a new level of effectiveness and authenticity.

5

Chapter One

1

Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu assembled inthe place of pilgrimage at Kuruksetra, desiring to fight, what did they do?

The Bhagavad-gita appears in the context of a much larger work, the Mahabharata,which provides the back story for the conversation between Krishna and Arjuna, soonto be related by Sanjaya to Dhrtarastra. Readers wishing to gain a greater appreciationfor the wider context of Bhagavad-gita are advised to readMahabharata by KrishnaDharma.

Sanjaya was the charioteer of Dhrtarastra, who was a King. There are four primaryleadership roles:

1. Strategic Leadership2. Directive Leadership3. Team-building Leadership4. Operational Leadership

You have a unique character, with particular strengths and weaknesses. When youunderstand and play to your strengths you can develop your natural leadership ability,and you'll find that you are suited to a particular leadership role.

Effective leadership necessitates a leadership team with the right mix of aptitudes.One is too small a number for greatness, as the saying goes. Getting the right mix ofpeople on the leadership team is crucial. Too many of one aptitude and there will bedysfunction of the organization or of the leadership team itself. Wrong mixes maymanifest as a harmonious but ineffective leadership team, or a volatile leadership teamcharacterized by internal strife. All of the four roles are necessary for a completeleadership team – in areas where one person is weak, another person is strong.

It is not ordinarily possible for one person to embody all types, and especially not tobe good at all of them, because they have contradictory psychological characteristics.Such a personality is exceedingly rare. A person is generally strong in a primaryleadership role, accompanied by a weaker predominant secondary role. Very rarelywill a person by strong in three. Wherever there are strengths there are correspondingweaknesses. These weaknesses can become strengths when they are acknowledgedand understood, and a team is built around them. "Know Yourself", and your area ofcontribution, is the beginning of individual effectiveness, leading to teameffectiveness.

Persons who are suited to Strategic Leadership are thinkers. They lead out of astrategic strength. Their primary concern is why to do things. They love the challengeof understanding and planning. They value knowing over doing. This gives them adetachment which enables them to more accurately and objectively analyze the

6

situation. They value knowledge and wisdom, and admire perceptive and wise people.

To assess your strength in this leadership role score one point for each of thefollowing characteristics of the Strategic Leader that you possess:

1. Analyst of reality2. Create practical ways of converting vision into action3. View emotions and sensitivity as detrimental to the cause4. Do not hesitate to ask the hard questions5. Do not mind creating controversy6. Content to remain in the background7. More loyal to the vision than to the people8. Take great pride in being knowledgable in their area of focus

The corresponding weaknesses of this type are the following:

1. Useful but generally not popular2. Usually portrayed as insensitive and robotic3. Usually happier working with ideas than people4. Often take a long time to arrive at decisions5. Lean toward perfectionism

The extreme archetype of this leader is Spock from Star Trek.

Persons who are suited to Directive Leadership, also known as Executive Leadership,are initiators. In the hazy smoke of battle (literal or metaphorical), while others arestumbling around in shock and confusion, looking for guidance, the Directive Leaderis the one whose response is to charge forward boldly, and inspire others to followthem.

They love to direct, and are able to initiate action, and to sustain action. They valuedoing over knowing. A person with a reduced strength in this area may be able tointiate, but unable to sustain action. In terms of Myers-Briggs or Keirsey personalitytyping, this person is often an NT. They value competence and effectiveness, andadmire competent and effective people.

In order to get an idea of how strong in this leadership role you are, score one pointfor each of the following characteristics that apply:

The Directive Leader:

1. Casts a compelling vision2. Does not spend time or energy in the details of the process3. High motivational capacity4. Effective speaker5. Good listener6. Make people feel important7. Intuitive decision maker8. Air of confidence

7

9. Makes tough calls10.Seldom compromises

The corollary weaknesses of this type are the following:

1. Disinterest in the minutiae of the process2. Little patience in discussion about detail3. Great with large groups but not especially warm with individuals4. Restless5. Have short attention span6. Favour action over reflection7. May ignore financial limitations and realities8. Have a high interest in making good things happen now

In the language of Stephen Covey, the Directive Leader is all about efficiency –getting people moving up the hill. The Strategic Leader is all about effectiveness,making sure that the team is moving up the right hill.

The Directive Leader is about engagement – engaging himself or herself, andengaging others in the task at hand. The Visionary Leader is about detachment –stepping back and looking at the bigger picture. The two are generally complementaryroles, and a person is generally better at one or the other.

The Strategic Leader enables the Directive Leader by providing him or her withstrategic vision and direction. This is very valuable to the Directive leader as itultimately makes him or her more effective.

In classical terms a Directive Leader is known as a ksatriya, and a Visionary Leader isknown as a brahmana. Ksatriyas would act as Kings, and they would maintain anadvisory staff of one or more brahmanas who would act as strategic input to theirdecision-making process.

Dhrtarastra is a ksatriya, a Directive Leader.

The Team Building Leader is all about people. They are natural people persons, andgenerate cohesion in any group that they are part of.

Their characteristics are as follows:

1. Enjoy organising people around a common cause2. Rely heavily on their relational network3. Charismatic4. Generate high morale5. Place high value on people6. Ability to interact with a high variety of people7. Receives loyalty and respect from the team

Their weaknesses are:

8

1. Hate paperwork2. Waffle on detail3. Tendency to ignore agendas, action plans, and budgets4. Allow relationships to hinder progress5. Get hurt by people

The Operational Leader is the final leadership role. This is a very practical, on-the-ground leadership role.

The characteristics of an Operational Leader are as follows:

1. Provide stability to the organisation2. Devise systems to make things run smoothly3. They act as a hub through which people go in the organization4. Often reports bad news, but is seldom responsible5. Create new solutions to old problems6. Often complement the other three aptitudes

Their weaknesses:

1. Easily slips from leader to manager2. Dislike conflict3. Fail to see the big picture4. Lack motivational skills5. Can be viewed as a hindrance to progress6. Often lack the influence of the other three aptitudes

Sanjaya is part of Dhrtarastra's leadership team, and his formal position is that of anoperational leader, in charge of the King's transport. However, his actual role isrevealed in this verse. The King has approached him for guidance and for vision.Formal roles are one thing, but the real substance of leadership is influence, and as wehave seen here, this depends on the personal qualities of a person.

2

Sanjaya said: O King, after looking over the army arranged in militaryformation by the sons of Pandu, King Duryodhana went to his teacher and spokethe following words.

King Duryodhana was the son of King Dhrtarastra. Dhrtarastra, while the eldest sonof his father, was born blind, and was therefore skipped over in the succession of thekingdom. He and successive generations of his household were ineligible to sit on thethrone while his younger brother Pandu, or his sons, the Pandavas, were alive.Although Duryodhana did not have a valid claim to the throne he felt that he shouldbe King. With his father's tacit complicity he manipulated the situation to exclude thesons of Pandu, who was deceased, from the throne, and the pursuit of this policyeventually led to the military confrontation that provides the backdrop of Bhagavad-

9

gita's conversation.

Here Duryodhana approaches his teacher, Dronacarya.

Every person is a unique individual, with a unique mix of strengths and weaknesses,which make them uniquely suited to contribute in a particular organizational role.

Dronacarya has a personality with a highly developed primary leadership ability forStrategic Leadership, and also a very strong secondary ability as a Directive Leader.Both nature and nuture play a role in determining our career path, and Dronacarya'sfamily heritage of teaching lead him to a career as a teacher and coach of DirectiveLeaders, or Ksatriyas.

The predominance of his brahmana nature – the Strategic Leadership capability -means that he is not satisfied simply doing things – he has a deep need to teach othersto do things, accompanied by the capacity to understand the theoretical underpinningsthat affect action.

The strength of his ksatriya nature, his secondary leadership ability, weakens hisability to act as a pure Strategic Leader, who deals with the really bigger pictureissues.

This combination makes him uniquely suited to be a military advisor and teacher. Heis a person who has a highly developed theoretical understanding of execution, greaterthan that of a pure Directive Leader, combined with a personal drive for execution thatallows him to earn the respect of Directive Leaders. He is a warrior and a thinker.

While he is a warrior and a thinker, he is primarily a thinker, although his thinking isstrongest in relation to warriorship. Therefore he is here referred to as Duryodhana'steacher. In the coming battle he will initially act primarily as a strategic advisor. Priorto the battle he trained Duryodhana in strategy, as well as tactical execution.

3

O my teacher, behold the great army of the sons of Pandu, so expertly arrangedby your disciple, the son of Drupada.

Duryodhana here points out that the leaders on the other side of the battlefield,especially their strategist Drstadyumna, the son of King Drupada, were also studentsof Dronacarya. In the fratricidal war that resulted from Duryodhana's ill-advisedpursuit of the throne the house of the Kurus was torn asunder and former comradeswere pitched against each other.

Leaders are both born and made. Within every person exists the potential to leadothers, to model exemplary behaviour and inspire others to rise to the occasion. Eachof us has a unique character, and the particular style of leadership and leadership rolethat we are best suited for varies from person to person. The realization of thisleadership potential often begins when it is recognized and nurtured by another leaderwho sees the potential within us and communicates their belief in what we canbecome.

Seeing the potential in others and nurturing that is part of being a leader. The realmeasure of a leader is not what they can accomplish personally or even through anorganization, but how much they are able to empower others to realize their ownleadership potential.

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General Electric, under the stewardship of legendary CEO Jack Welch, become one ofthe world's most successful companies. While the company had a number of divisionsthat produced a variety of products, the product that most distinguishes Jack Welch asa leader is the number of former GE staffers who went on to become CEOs in othercompanies.

The best leaders help others to realize their full potential. They do not think: “Let mekeep this person down so that they will never be able to take my place”, and in thisway undermine and subtly sabotage their people. The best mindset to have in creatingother leaders is to always be trying to recruit and train yourself out of a job. Anauthentic leader sees himself or herself as simply a placeholder, holding an office untilthe properly qualified person comes to take up the reins. They are always on thelookout for talented people, and encouraging and nurturing them.

In the case of Dronacarya, he had trained Drstadyumna even though Drstadyumna'sfather, King Drupada, was his enemy. Drupada and Dronacarya had been schoolmates. As children in the school they had pledged their firm friendship for life.Dronacarya, as the son of a brahmana or teacher, while he had a strong DirectiveLeadership ability, had gone on to become a teacher, while Drupada, from anaristocratic family, had gone on to become the chief executive of a kingdom.

Years later, when Dronacarya, now destitute, had approached Drupada for assistancehe was rebuffed with the taunt that friendship could only be between equals. Drupadahad become proud due to his opulence. Dronacarya left the reunion with his faceburning and a desire to avenge the insult he had received. The strength that manifestsas the motivating power of Directive leaders has a corollary weakness in the form ofpride, and Dronacarya, as a borderline personality between Directive and StrategicLeader was not immune to this, as was more obviously the case with his former friendDrupada.

Had Dronacarya been born into a family with a tradition of executive leadership hemay well have been a ruler, as was the case with his former friend Drupada. The factthat he later married a lady from such a ruling family further shows his affinity to thatway of life. However, his family tradition was one of teaching, and thus this was thecareer that he entered. Dronacarya secured a position as a martial teacher in the royalhouse of the Kurus, and trained the Kuru princes, including both sides of the currentconflict, in the art of war. It was customary in the Vedic culture that a graduatingstudent give an offering to the teacher. Dronacarya asked his students to bring KingDrupada to him bound hand and foot. First of all Duryodhana and his brothersattempted to do so, but they were repelled by Drupada and his men. Next the fivePandava brothers attempted, and were able to subdue Drupada and bring him toDronacarya.

Dronacarya then rebuked Drupada for having treated him as his inferior, and tookaway half of his kingdom. King Drupada seethed with resentment and desired to havea son who would kill Dronacarya. That son was Drstadyumna, who was later trainedby Dronacarya himself, in spite of his knowing that fact.

The people we train as leaders may well go on to lead organizations that compete withus in the marketplace. This is a fact of life, and we should give everything that we canto help them to realize their potential, and celebrate their success. Long after we aregone from this world the legacy of leadership that we have contributed to will live on.

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If we contribute to creating a culture of authentic leadership we can be sure the needsof the people will be served. Authentic leadership is not about you or me, it is aboutthe people that we serve. As leaders we have to be bigger than ourselves, and serve abigger cause.

4 - 6

Here in this army there are many heroic bowmen equal in fighting to Bhima andArjuna: great fighters like Yuyudhana, Virata and Drupada. There are also greatheroic, powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit,Kuntibhoja and Saibya. There are the mighty Yudhamanyu, the very powerfulUttamauja, the son of Subhadra and the sons of Draupadi. All these warriors aregreat chariot fighters.

Arjuna was Dronacarya's most brilliant student. When Drupada, who along with hisson took to the battlefield on the side of the Pandavas, desired a son to killDronacarya, he simultaneously desired a daughter to give in marriage to Arjuna, whohad, along with his brothers, subdued Drupada. Drupada so much appreciated Arjuna'sskill that he wanted to have him as his son-in-law.

Executive leaders admire competent and effective persons. Like Drupada they are the“good sportsmen” who take a drubbing field and admire their opponent for their skill.Because authentic leaders serve a cause greater than themselves they are not subject tothe same ego-insecurity that comes with a self-serving agenda. At the same time thatthey might admire a misguided leader for his effectiveness, however, they lament hislack of integrity with the principles needed to provide authentic leadership. Whenleadership abilities are used for personal or extended personal gain they are misused.Leadership is a service, and a leader is a servant of the people. Duryodhana desiredthe throne for his own personal gratification, therefore he was not an authentic leaderand his leadership would be disastrous for the people.

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But for your information, O best of the brahmanas, let me tell you about thecaptains who are especially qualified to lead my military force.

Duryodhana is speaking for the benefit of his staff, who are overhearing thisconversation, as much as he is for Dronacarya. He has emphasised the presence ofKing Drupada and his son to remind Dronacarya of the seriousness of the situationand to inspire Dronacarya to engage in the battle without reservation. He now speaksto inspire his men, so that he will end his presentation on an inspiring note.

Duryodhana is casting vision, an important activity of a leader. One definition ofleadership is “the supply of vision and direction in a situation of uncertainty andconfusion”. Leaders help the people to have a vision that inspires and empowers themto direct their energy toward a distant goal in a harmonious fashion. It is said thatseeing is believing, and leaders help people to see things that are as yet unmanifest,and so align their actions with that future reality in a way that brings it about.

Author Alvin Toffler put it: “You've got to think about big things while you're doingsmall things, so that all the small things go in the right direction.” Leaders help thepeople to do this by casting vision, constantly reminding the people of the biggerpicture they are a part of, and working towards.

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The nature of this world is that everything tends toward decay and disorder. Vision isno exception. Organizations “leak” vision. Over a period of as little as two to threeweeks an organization can lose sight of the bigger picture and get lost in the minutiaeof the implementation details – missing the forest for the trees. Leaders have toconstantly restate the vision to keep it fresh and vibrant.

Directive Leaders excel is casting vision, but crafting vision is especially the area ofstrength of Strategic Leaders. They have a highly developed ability to “feel” thefuture. To inspire people, a vision must be compelling. In order to be compelling itneeds two things: first of all, it needs to include the people. A vision of someone else'sfuture is not as compelling for me as a vision that includes me. Number two, it needsto be felt by the leader. Communication is all about transference of internal statesthrough the medium of words. A leader needs to first feel it inside themselves beforethey are able to inspire others to feel it. The compelling vision of a leader is notsimply an idea of what could be – it is what should be. It carries with it a moralimperative that is palpably felt by the leader.

When vision is aligned with eternal universal principles it is beneficial for everyone,and not simply for one particular group at the expense of others. Aligning vision witheternal universal principles must be a primary concern of authentic leaders.Bhagavad-gita is an exposition of those eternal principles, and persons withleadership ability who study these principles will be empowered to provide authenticleadership.

On a leadership team the Strategic Leaders provide vision aligned with eternalprinciples, and the Directive Leaders provide direction, aligning the people with thevision. The Team-building Leaders generate cohesion and keep the group together,and Operational Leaders provide leadership in the area of implementation. All typesof leaders play vital roles. Some people will have ability in multiple areas, others willhave ability focused in one area.

8

There are personalities like you, Bhishma, Karna, Kripa, Asvatthama, Vikarnaand the son of Somadatta called Bhurisrava, who are always victorious in battle.

Please note that the critical factor that Duryodhana mentions in his favour is not theequipment or technology that he and his organization have at their disposal. It is notthe strategic plan, it is not even his own ability – it is his people.

Researcher Jim Collins, author of “Good to Great”, led a team in a six year researcheffort which investigated the causative factors that distinguish good companies fromso-called “good-to-great” ones, an arbitrary distinction created by the research groupof a sustained, significant performance improvement that was so stringent that only 15companies made the cut in the entire US economy over a 40 year period.

Among a handful of significant factors was the finding that the good-to-greatcompanies had a relentless focus on what the researchers termed: “First Who, thenWhat”. They use the analogy of a bus to explain this concept. Leaders in the good-to-great companies focused first on getting the right people onto the bus and making surethey were on the right seats, before deciding where to drive the bus. They wereprepared to leave a seat empty for as long as it took to find “the right person”, ratherthan settle for someone who was less than ideal.

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Leaders in the comparison companies, in contrast, would often start out with the ideaof where they wanted to go, then get people onboard to go there.

Leaders in the good-to-great companies could be compared to “helpers of a thousandgeniuses”, whereas the leaders of the comparison companies were often “geniuseswith a thousand helpers”.

Getting the right people is fundamental. Both Duryodhana and Arjuna spent a lot oftime and energy recruiting for this battle. Sun Tzu, in his classic treatise the Art ofWar states leadership as one of the five essential factors that determine ultimatevictory.

Vikarna is mentioned here amongst the other big names of Duryodhana's leadershipteam not because he is of the same caliber as the others, but because his loyalty was inquestion. Previously, as injustices had been meted out by Duryodhana on thePandavas, Vikarna alone had spoken out in protest against Duryodhana's actions.Duryodhana, in a calculated move, mentions Vikarna in an attempt to influence him,appealing to his ego.

Vikarna, however, changes sides just before the battle, when the opportunity is givento do so. Duryodhana's force is numerically superior and seems more likely to prevailin this final battle in a war that up to this point he has been winning. Vikarna,however, is loyal to a higher cause than his own self-aggrandizement or even self-preservation, and must do what he understands to be right. This is a hallmark of anauthentic leader.

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There are many other heroes who are prepared to lay down their lives for mysake. All of them are well equipped with different kinds of weapons, and all areexperienced in military science.

The caliber of a leader can be understood by the caliber of the leaders they havearound them. Insecure leaders tend to recruit persons who do not threaten them. Theylike to feel like the smartest person in the room. They limit others growth potential inorder that they might not be outshone.

Truly great leaders, however, surround themselves with the brightest people they canfind, and empower them to do their best work. They provide a working environmentin which leaders are able to reach their full potential, and provide opportunities forthem to do significant work.

By doing this they secure the loyalty of their staff. Real loyalty comes when a leaderhas made an investment in the development of the people they lead - when they haveempowered those persons and helped them to become more effective.

In the case of Karna, who was the illegitimate half-brother of the Pandavas,Duryodhana had stood up for him when he had first appeared as an unknown in theKaurava court. He had personally vouched for him and granted him a royal title of aprincipality, conceding some of his own land. This act of empowerment and trustearned him Karna's undying loyalty. Even when Karna found out his relationship tothe Pandavas, he was still unable to give up his allegiance to Duryodhana.

14

Duryodhana here mentions the equipment and experience of his people. Having theright people is essential, but making sure that they have the right tools to do their jobis also important.

10

Our strength is immeasurable, and we are perfectly protected by GrandfatherBhishma, whereas the strength of the Pandavas, carefully protected by Bhima, islimited.

Duryodhana is casting the vision for his people. Jack Welch, former CEO of GeneralElectric and author of Winning, explains that “the leader defines the situation”. In thelanguage of famed management expert Max Dupre, “the leader's first duty is to definereality.” Whenever there is a crisis leaders do not allow others to step up and definethe situation – they define the situation.

In this case the words that Duryodhana uses in the Sanskrit text of Bhagavad-gita canbe interpreted to mean completely the opposite to what has been rendered here, aremarkable linguistic feat by the author of Bhagavad-gita, which indicates thatalthough he is a powerful and effective leader, because his leadership is not alignedwith the fundamental universal principles that will be described in this book, he isultimately doomed.

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All of you must now give full support to Grandfather Bhishma, as you stand atyour respective strategic points of entrance into the phalanx of the army.

Having addressed Dronacarya with the others overhearing, Duryodhana nowaddresses the rest of his people directly, urging them to give their effort in acoordinated fashion. By casting vision transparently he has ensured that everyoneknows what is going on. When communication is fluid within an organization therecan be a high level of shared vision and shared situational awareness. With this accessto vision leaders can be self-synchronizing. The natural tendency of leaders is toinitiate action. If strategic vision is not shared across an organization the tendency willbe for leaders to initiate action which doesn't necessarily contribute to the overallgoals or momentum of the organization.

One, unfortunately common, response to this situation is to chastise and restrainindividual initiative. This severely constrains the effectiveness of the organization andcan lead to loss of talented personnel. The best response is to make sure thatcommunication is fluid up, down, and across the organization, and that vision isshared and constantly restated.

It has been said, with good reason, that good management consists of having theability to get the right people, and the humility to get out of their way while they getthe work done. Making sure that the people have the vision is a necessary step toreleasing them to realize their full potential in the service of the organization and itsgoals.

Micromanagement, a sure-fire way to burn out both leaders and followers whileseverely limiting organizational efficiency, can be the result of three things:

1. An insecure leader

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2. Incompetent recruitment resulting in the wrong people in the wrong roles

3. Lack of vision casting

In the case of Duryodhana he is confident that his people will do what is necessary.

12 - 13

Then Bhishma, the great valiant grandsire of the Kuru dynasty, the grandfatherof the fighters, blew his conchshell very loudly, making a sound like the roar of alion, giving Duryodhana joy. After that, the conchshells, drums, bugles, trumpetsand horns were all suddenly sounded, and the combined sound was tumultuous.

Bhishma, the elder statesman of the Kuru dynasty, present on the side of Duryodhana,blew his conchshell, rousing the spirits of the troops. The symbolism of the conch issignificant, as will be revealed in the next text.

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On the other side, both Lord Krishna and Arjuna, stationed on a great chariotdrawn by white horses, sounded their transcendental conchshells.

In contrast to the conchshell sounded by Bhishma, the conchshells sounded by Arjunaand Krishna are described as “transcendental” (divya in the original Sanskrit). This isan indication that the leadership of Arjuna and Krishna is in accordance withunderlying universal principles, as will be further explained in this work.

Effective leadership follows principles of practice which empower it to effect change.Authentic leadership follows principles of purpose which empower it to effect holisticpositive change. Duryodhana was expert in applying the principles of practice, and assuch he was able to amass a large force of capable, competent leaders. However, hehad no interest in any purpose other than his own - the goal and direction of hisleadership was not in accord with principles, therefore he was misleading thesepeople. Leadership which follows principles in its form but deviates from or ignoresuniversal principles in its function is actually little more than manipulation. A leaderhas been given a gift in the form of their ability to lead. With great power comes greatresponsibility. A leader exists within the context of a universal order, as do the peoplehe or she leads. It is the responsibility of the leader to know what that universal orderis, and to lead in accordance with it. Bhagavad-gita is just for this purpose.

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Lord Krishna blew His conchshell, called Pancajanya; Arjuna blew his, theDevadatta; and Bhima, the voracious eater and performer of herculean tasks,blew his terrific conchshell, called Paundra.

Krishna had vowed not to fight in the battle, but to join one side of the conflict. Hisarmy, however, would fight on the other side. Duryodhana elected Krishna's army, andArjuna chose to have Krishna on his side. Krishna is the enunciator of thefundamental universal principles described in Bhagavad-gita, and as He will explainlater, their source. The inner meaning of His appearing on the side of the Pandavas,which was substantially weaker in strength than Duryodhana's side, is that leadershipwhich is lacking in effectiveness, in efficacy, due to a lack of understanding of theprinciples of practice is preferably to leadership which is lacking in alignment with

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the principles of purpose. It's better to be going in the right direction at 5 miles anhour, than off a cliff at 100.

For all the efficiency of modern western civilization we see a number of alarmingstatistics, among them rates of violent crime, suicide, divorce and other indicators thatefficiency is not everything.

16 - 19

King Yudhishthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, andNakula and Sahadeva blew the Sughosha and Manipushpaka. That great archerthe King of Kasi, the great fighter Sikhandi, Dhrishtadyumna, Virata, theunconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King,such as the mighty-armed son of Subhadra, all blew their respective conchshells.The blowing of these different conchshells became uproarious. Vibrating both inthe sky and on the earth, it shattered the hearts of the sons of Dhritarashtra.

Yudhishthira, Nakula, and Sahadeva are three of the five Pandava brothers. Arjuna andBhima are the other two.

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At that time Arjuna, the son of Pandu, seated in the chariot bearing the flagmarked with Hanuman, took up his bow and prepared to shoot his arrows. OKing, after looking at the sons of Dhritarashtra drawn in military array, Arjunathen spoke to Lord Krishna these words.

In this opening chapter of the Bhagavad-gita we are given some insight into thecharacter of an authentic leader. The internal psychology of an authentic leader, theirarea and scope of concern, are revealed in the following conversation between Arjunaand Krishna.

21-23

Arjuna said: O infallible one, please draw my chariot between the two armies sothat I may see those present here, who desire to fight, and with whom I mustcontend in this great trial of arms. Let me see those who have come here to fight,wishing to please the evil-minded son of Dhritarashtra.

Duryodhana is described as durbuddeh – evil-minded. The word buddheh refers tointelligence, and the modifier dur indicates misuse. Everyone has a certain amount ofdifferent types of intelligence. Recently the idea of “emotional intelligence” has risento prominence. There is also the more traditional (in the West) idea of the type ofintelligence measured by IQ. Even the ability to mix and match colors is a type ofintelligence. Different people have different mixtures of intelligence, and how theyelect to use these talents is up to them. Duryodhana had a large degree of talent andintelligence, but he chose to utilize them in pursuit of a program of his own devising,without reference to universal principles. He did care about anything more thanseizing the throne for himself. Thus he is described as evil-minded, or a misuser of hisintelligence.

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Sanjaya said: O descendant of Bharata, having thus been addressed by Arjuna,Lord Krishna drew up the fine chariot in the midst of the armies of both parties.

The stage is set. At this point of the Mahabharata, after many chapters detailing theintrigues, the betrayals, the trials and tribulations of the Pandavas, the decisive battle,where the fate of the kingdom will finally be decided, has at last arrived.

It is at this point, with the audience on the edge of their seats, that this crucialconversation, an exposition of principles to guide leaders, takes place. Appropriately ittakes place in the open field between the two armies, representing a gathering of thegreatest leaders of the time.

25 - 26

In the presence of Bhishma, Drona and all the other chieftains of the world, theLord said, Just behold, Partha, all the Kurus assembled here. There Arjunacould see, within the midst of the armies of both parties, his fathers,grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, andalso his fathers-in-law and well-wishers.

Krishna has arranged for this situation, in order to allow this exposition of eternalprinciples to take place. He now makes the final adjustments to the setting for thislesson. Bhagavad-gita is a collection of principles accompanied by a specific, extremecase – Arjuna's situation. Arjuna is faced with a dilemma, which Krishna is indicatingwith his use of the terms “Kurus” to describe the family members. Dhrtarastra wasdeliberate in the opening words of Bhagavad-gita to draw a distinction between hissons and the sons of his brother Pandu, the Pandavas. Here Krishna identifies bothbranches of the family as descendants and members of the house of Kuru. This is nota war between two different families, two different nations, or two different groups ofpeople. This is a fratricidal conflict between close relatives and former comrades-in-arms.

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When the son of Kunti, Arjuna, saw all these different grades of friends andrelatives, he became overwhelmed with compassion and spoke thus.

Here we hear about the first characteristic of a leader – compassion. The dictionarydefines compassion as “Deep awareness of the suffering of another coupled with thewish to relieve it.”

The moral authority of a leader and the moral imperative of their vision derives fromthis quality in their character. Leaders are problem solvers. They identify a problemand seek to solve it. The problem that they seek to solve involves relieving thesuffering of others.

Guy Kawasaki, former technical evangelist for Apple and venture capitalist,recommends the 10/20/30 rule for Powerpoint presentations pitching a company forventure capital (a form of vision casting). Basically the rule states that there should be10 slides, the presentation should go for 20 minutes, and should use 30 point fonts.

The 10 slides are the following:

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1. Problem

2. Solution

3. Business Model

4. Underlying Magic

5. Marketing and Sales

6. Competition

7. Team

8. Projections

9. Status and Timeline

10.Summary and Call to Action

The presentation begins with identifying the problem. Sometimes a presentation failsto identify the problem that is being addressed. A vision of a solution looking for aproblem will be ineffective in motivating the people, in this case venture capitalists.The first thing they need to hear is: “What is the pain that your product or service willrelieve?”

Arjuna is here mentioned as the son of Kunti. Women are generally morecompassionate in their nature than men, so it is fitting that Arjuna is referred to as theson of his mother in this regard.

28 - 29

Arjuna said: My dear Krishna, seeing my friends and relatives present before mein such a fighting spirit, I feel the limbs of my body quivering and my mouthdrying up. My whole body is trembling, my hair is standing on end, my bowGandiva is slipping from my hand, and my skin is burning.

Here the nature of Arjuna's feelings is presented. Duryodhana had no such reaction tothe situation. His only concern was how to motivate his people to secure victory onthe battlefield. His vision has no component of relieving the suffering of others.Rather than relying on loyalty to a vision and a higher cause, his recruitment strategyrelied on personal loyalty to himself, or to remuneration that he was able to provide.

King Salya was an uncle of the Pandava brothers, and travelled overland with hisarmy to join them in the battle. Approaching the site of the battle Salya arrived at astaging area which had been prepared in anticipation of him and his army. It had manyfacilities for his men, including lodgings and refreshments. As Sun Tzu explains, themaintenance of an army in the field is terribly expensive for the kingdom, so theprovision of facilities such as these was no mere gesture but a substantial aid.

Salya and his forces put up for the night and rested well, served by the staff of theencampment. In the morning, rested and well fed, Salya requested the staff tointroduce him to their host, as he wished to pledge his loyalty. Expecting to meetYudhisthira, the eldest of the Pandavas, he realized he had been tricked when the doorof the tent was whisked aside to reveal Duryodhana.

Leadership in its purest form is found in volunteer organizations. In a volunteerorganization leaders are unable to leverage job security or monetary incentives. They

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rely on the pure substance of leadership – influence and the good will of those theywould lead.

Duryodhana's pitch consists of the problem that he wants to be King, and the solutionof killing the Pandavas. There is no compassion in this, there is no deep awareness ofthe suffering of others coupled with the desire to relieve it. It is not a compellingvision except for the part which says: “You can share in the spoils with me”, and thisappeals to a certain type of person only.

Bhagavad-gita is an extreme case to prove a point. We can see how Duryodhana is anextreme archetype of the self-absorbed, manipulative leader. Arjuna is about todemonstrate the other end of the spectrum. However, just how extreme a caseBhagavad-gita is will be fully revealed after this, when Krishna shows how evenArjuna's current level of leadership falls short of what is required of an authenticleader.

30-31

I am now unable to stand here any longer. I am forgetting myself, and my mindis reeling. I see only causes of misfortune, O Krishna, killer of the Kesi demon. Ido not see how any good can come from killing my own kinsmen in this battle,nor can I, my dear Krishna, desire any subsequent victory, kingdom, orhappiness.

This is Arjuna's calculation of the situation. Unlike Duryodhana, who relishes the ideaof vanquishing his enemies and enjoying the throne, Arjuna finds himself in adilemma – entering into the battle and laying waste to his kinsmen, which they will dowhether they ultimately win or lose, does not appeal to him. And the idea of ultimatevictory and the reclaiming of the throne after such a massacre has no attraction forhim.

32 - 35

O Govinda, of what avail to us are a kingdom, happiness or even life itself whenall those for whom we may desire them are now arrayed on this battlefield? OMadhusudana, when teachers, fathers, sons, grandfathers, maternal uncles,fathers-in-law, grandsons, brothers-in-law and other relatives are ready to giveup their lives and properties and are standing before me, why should I wish tokill them, even though they might otherwise kill me? O maintainer of all livingentities, I am not prepared to fight with them even in exchange for the threeworlds, let alone this earth. What pleasure will we derive from killing the sons ofDhritarashtra?

Here we feel the full import of the situation. Duryodhana has callously divided theentire family and driven it to the brink of annihilation through his ambition. Arjuna,however, wants no part of this. On the one hand we see the extreme greed anddisregard for consequences of Duryodhana. On the other hand we are seeing Arjuna'scompassion and concern for others. His desire to sit on the throne is certainly notstrong enough to impell him to kill all these people, his dear family members.

36

Sin will overcome us if we slay such aggressors. Therefore it is not proper for us

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to kill the sons of Dhritarashtra and our friends. What should we gain, OKrishna, husband of the goddess of fortune, and how could we be happy bykilling our own kinsmen?

Non-violence is not accepted by Arjuna as a universal principle. Violence, as witheverything else, is neither intrinsically good nor bad. What matters is how it is used.Everything that exists has its proper use, and knowing when something is appropriateand when it is inappropriate is the art of expert management.

In the case of aggression, Vedically it is understood to be appropriate for warriors torespond with force when they or the people they are sworn to protect are threatenedwith force. Use of force to deter aggressors is necessary – as George Orwell put it:“People sleep peaceably in their beds at night only because rough men stand ready todo violence on their behalf.”

However, Arjuna's use of the word “such” in reference to these aggressors indicatesthat while he accepts the need to use violence in situations where it is necessary, inthis case, an extreme case, where he is called to use violence against his own familymembers, he feels such a use of force to be inappropriate.

His argument here is two pronged. In the first instance he argues that it isinappropriate (sinful), and in the second that there will be no good result from it.People are sometimes prepared to compromise on principles “if the price is right”.Arjuna here communicates to Krishna that even if his integrity were for sale, he is nothearing the kind of offer he would need to close the deal.

37 – 38

O Janardana, although these men, their hearts overtaken by greed, see no faultin killing one's family or quarreling with friends, why should we, who can see thecrime in destroying a family, engage in these acts of sin?

Arjuna's concern is not simply another shade of Duryodhana's self-interest, held bysomeone with less evolutionary right to survive. Duryodhana is concerned abouthimself only, at the expense of others. By this argument that Arjuna introduces here hereveals that he is not simply spineless. His sphere of concern is wider than his ownself-interest.

39 - 40

With the destruction of dynasty, the eternal family tradition is vanquished, andthus the rest of the family becomes involved in irreligion. When irreligion isprominent in the family, O Krishna, the women of the family become polluted,and from the degradation of womanhood, O descendant of Vrishni, comesunwanted progeny.

Arjuna is concerned about the wider sociological implications of his actions. His levelof vision extends far beyond the immediate consequences and considers the largerimpact. Duryodhana thinks only of himself and his immediate desires and agenda.Arjuna shows himself to be a leader of a higher caliber through this consideration ofthe wider issues – the bigger picture.

The family unit is the basis of human society, although at present in the increasinglyglobalized consumer society this is being supplanted by the individual consumer as

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the basic building block.

When family traditions are disrupted or destroyed, as will be the result of this battle,the women of the family become vulnerable to exploitation. There is no familystructure to bring pressure to bear to enforce responsible behaviour – no father to“bring the shotgun to the wedding”. The results of this are children who are manytimes not economically supported by their biological father, and do not enjoy a stablesocial and economic situation for their upbringing. These children grow up with anunderlying psychological impression that they are in fact unwanted, and thisinfluences their future as members of society. Children from broken homes aredisproportionately represented in statistics of violent crime, substance abuse, andsuicide. Due to a lack of a successful model of stable family life they are alsodisproportionately represented in divorce statistics.

Arjuna's concern for this is a symptom of his compassion, and an indication that hehas the character needed to be an authentic leader.

41 -42

An increase of unwanted population certainly causes hellish life both for thefamily and for those who destroy the family tradition. The ancestors of suchcorrupt families fall down, because the performances for offering them food andwater are entirely stopped. By the evil deeds of those who destroy the familytradition and thus give rise to unwanted children, all kinds of communityprojects and family welfare activities are devastated.

Traditionally the family unit has been responsible for socialization, education, andsocial welfare, including the maintenance of the elderly. Parents would invest theirtime, energy, and income in their children, and when they advanced in age theirchildren would return the favour and take care of them.

Today children are routinely abandoned by one or both parents, and parents areencouraged to store away some of their income during their productive years in orderto “not be a burden on their children” in the future. Young people are encouraged toseek self-actualization through an independent lifestyle of consumption along with apartner. Both elderly parents and children are seen as a hindrance to this pursuit ofself-actualization through consumption, and thus fertility rates are at an all time low inWestern countries, with negative population growth in many populations.

Elderly people are left to fend for themselves, abandoned by their children andrelegated to old folks homes where they live in isolation from the family. In this waythe family as the basic structural unit of human society has become replaced with theindividual consumer. This is the result of the destruction of the family tradition.

Arjuna demonstrates through his concerns that aside from the legality of thesuccession, he is more the indicated person to sit on the throne than Duryodhana.

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O Krishna, maintainer of the people, I have heard by disciplic succession thatthose who destroy family traditions dwell always in hell.

This is another verse that can be read two ways – “those who destroy the familytraditions dwell always in hell”, and also “those whose family traditions are destroyed

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dwell always in hell”.

The problems that arise from the destruction of the family tradition lay the individualvulnerable to social, economic, and personal exploitation from infancy through to oldage.

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Alas, how strange it is that we are preparing to commit greatly sinful acts.Driven by the desire to enjoy royal happiness, we are intent on killing our ownkinsmen.

Keenly aware of the implications of the battle that is at hand in a way thatDuryodhana clearly is not, Arjuna laments his involvement. In fact Duryodhana is theone who is driven by the desire to enjoy royal happiness. As will become clear fromArjuna's deliberations in this chapter and the next, his own motivation is somethingquite different.

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Better for me if the sons of Dhritarashtra, weapons in hand, were to kill meunarmed and unresisting on the battlefield.

In the face of this realization, Arjuna loses his will to fight. It is more than simplecowardice. He realizes what the outcome of this battle will be. Arjuna's concerns arewell founded. The battle will take place, and the unravelling of the social structurewill begin to take place soon afterwards.

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Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bowand arrows and sat down on the chariot, his mind overwhelmed with grief.

Arjuna is in a clear dilemma. In neither case can he see a good outcome. Either hefights and wins, in which case he kills his family members, the family tradition isdestroyed and society is irreparably damaged, or else he is killed, with the samedestruction of the family tradition. He reasons that the best course of action would beto die unresisting, and in this way preserve the family tradition.

These are all characteristic sentiments of an authentic leader. An authentic leader is aservant of the people and is aligned with and serving something greater than himselfor herself.

However, Arjuna's compassion, while admirable compared with the mentality ofDuryodhana, is still insufficient to elevate him to the position of an authentic leader.Intentions notwithstanding, without alignment with universal principles admirablesentiments are insufficient to empower a leader to do what is right. In any situation itis practically impossible to calculate the possible outcomes, and any empirical methodof assessing courses of action quickly degenerates into a question of probabilities.Leaders must provide clarity in uncertain circumstances. Krishna is about to enlightenArjuna to fundamental principles that will illuminate the way forward for him, andempower him to be an authentic leader, acting in knowledge selflessly in the serviceof the people.

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